THE 

Life  and  Character 

Of  the  late  reverend 

Mr.  JON AT:H AN  EDWARDS, 

President  of  the  College  at  New-Jersey, 

Together  with  a  Number  of  his 

SERMONS 

O  N 

Various  important 

SUBJECTS. 


'     B    O    S    T    O    J<!  ^ 

jf*rintcd  and  Sold  by  S.  Kneeland,  oppofite  to  th 
Probate-Office  in  Queen-Street. 


M,  DCC,  LXV. 


THE 

LI     F     E 

O  F  T  H  E 
Late  reverend,  learned  and  pious 

Mp.  JONATHAN  EDWARDS, 

Some  Time  Mi  n  i  s  t  e  r  ot  the  Gofpel  ^xNorthampton^ 
in  New-England,  and  then  Missionary  to  the 
I N  D I A  N  s  ac  StoMridge.^ind  after  that  President 
of  New-Jersey  College. 

Who  departed  this  Life  at  Princeton,  March  22. 
1 758.  in  the  55th.  Year  of  his  Age. 


*<  The  fweet  Remembrance  of  the  Juft 
"  Shall  flouriOi  when  he  fteeps  in  Dud. 

PSAL.    112.    6 


z?   o   s  r  o   N : 

Printed  and  Sold  by  S.  K  N  E  E  L  A  N  D.  oppofite 
the  Probate-Office,  in  Queen- Street. 

M,DCC,LXV. 


The  P  R  E  F  A  C  K 


PRESIDENT  JEO/F^T^DS,  in  the  efleemofall 
the  judicious  {who  were  well  acquainted  with  h'tm^ 
either  perfonally,  or  by  his  writings,  was  one  of  the 

greaieft bed and  mod  ufeful  of  men,  that  have 

lived  in  this  age. 

He  dif cover'*  d  himfelf  to  he  one  of  the  greateft  of  di« 
vines,  by  his  converfati on ypr caching  and  writings  :One 
of  remarkable  Jlrength  of  mind ,  cleamefs  of  thought, 
and  depth  of  penetration,  who  well  under/lood,  and 
was  able,  above  mofi  others,  to  vindicate  the  great 
do^rines  of  chriflianity, 

And  m  one  perhaps  has  been  in  our  day,  more  uni- 
verfally  efteemed  and  acknowledged  to  be  a  bright 
chriflian,  an  eminently  good  man.  His  love  to  God 
and  man  ;  his  zeal  for  God  and  his  caufe  ;  his  up> 
righHiefs,  humility ^  felf  denial,  and  weanednefs  from, 
the  world  ;  his  ctofe  walk  with  God  ;  his  con/cienti' 
ous,  conflant  and  univerfal  obedience,  in  all  e:xa6i  and 
holy  ways  of  living  :  In  one  word,  the  goodnefs,  the 
holine/s  of  hs  hearty  haj  been  as  evideiit  andconjpi* 
cuous,  as  the  uncommon  greatnefs  and  Jlrength  of  his 
under  (landing. 

And  that  this  ditlinguijhed  light  ha^  not  fh one  in 
vain,  there  are  a  cloud  of  witnejfes,  God  wh$  gave 
him  his  great  talents,  led  him  into  a  way  cf  improving 
them,  both  by  preaching  and  zvriting,  which  has 
d^ubttefs  proved  the  means  of  converting  many  fr on 
the  error  of  their  ways  ;  and  of  greatly  promoting  the 
A  2  ir.terejl 


The   PREFACE. 

inUre/l  ofChnfl^s  church,  both  in  America  and  Eu- 
rope, ^nd  there  is  reafon  to  hope^  that  tho^  he  is 
now  dead,  he  will  yet  fpeak  for  a  great  while  yet  td 
come,  to  the  great  comfort  and  advantage  of  the  church 
of  Chrijl  ;  that  his  publications  w til  produce  a  yet 
greater  harvejl,  as  an  addition  to  his  joy  and  crown  of 
rejoicing  in  the  day  of  the  Lord, 

But  the  deftgn  of  the  following  memoirs,  is  not  meer^ 
ly  to  publijh  theje  things,  and  tell  the  world  how  emi- 
nently great,  wife,  holy  and  ufeful  Prefident  Edwards 
was  ;  hut  rather  to  inform  in  what  way,  and  by  what 
means  he  attained  to  fuch  an  uncommon  flock  of  know- 
ledge  and  hAinefs  ;  and  how,  in  the  improvement  of 
th^St  he  did  fo  much  good  to  mankind  ;  that  others  may 
hereby  be  direded  and  excited  to  go  and  do  likewtfe. 

The  reader  is  therefore  not  to  eape^l  a  mcer  encomium 
on  the  dead,  but  a  faithful  and  plain  narration  of  mat-- 
ters  offacl,  together  with  his  own  inter nal.exercifes, 
expre/s^d  in  his  own  words  ;  and  is  deftred  net  to  look 
on  the  foil ozuingcompojur e-fo  much  an  ad  of  frtendfhlp 
to  the  dead,  as  of  kmdnef  to  the  living  ;  tt  being  only 
an  attempt  to  render  a  life  that  has  been  greatly  ufe- 
ful^ yet  more  Jo.  ^nd  as  this  is  defigned  for  the  rea- 
der's goad,  he  if  dejired  to  remember,  that  if  he  gets 
no  benefit  hereby  ;  ts  not  made  wtfer  nor  better,  gains 
no  fhill  or  dijpofiUon  to  live  an  holy  and  ujeful  life,  all 
is  in  vain  as  to  him, 

IN  this  world,  fo  full  of  darknefs  and  delufion,  it  is 
of  great  importance  that  all  fl>ould  he  able  to  dillnu 
guiic  between  true  reiiown  and  that  which  i^  falfe. 
In  this,  perhaps  none  has  taken  more  pains,  ,  r  labour  d 
jure  fiiccejsfa'dy,  than  he  whcfe  life  is  fet  before  the 
reader.  And  it  is  pre  fumed  that  hn.  rebgious  rejoin- 
tions,  exercifes  and  conduit  here  c.xhthitci.  zuill jerrc 
well  to  exemplify  and  iliii'lraic  all  ihcU  be  has  "u-rcte  on 


The    PREFACE. 

ihis/ubje^.  Here  pure  and  unde filed  religion  Jn  diflinc- 
tion  from  all  counterfeits^  appears  in  life  and  pradice^ 
exhibiting  apiBurewhich  will  tend  to  inftruB'jlrength^ 
en  and  comfort  all  thofe,  who  in  their  religious  fenti" 
ments  and  exercifes,  are  built  on  the  foundation  of  the 
apo files  and  prophets^  of  which  Jefus  Chrifl  is  the 
chief  corner  ftone  ;  while  their  hearts  and  practice  in 
fome  meafure  anfwer  to  it,  as  in  water,  face  anfwer- 
eth  to  face,  And  here,  they  who  have  hitherto  un- 
happily been  in  darknefs  aid  delufton,  in  this  infinitely 
important  ajfair^  may  have  matter  of  infiru6tion  and 
convifiion. 

This  is  a  point  about  which,  above  many  other,  the 
proteflant  world  is  in  the  dark,  and  needs  inflruBion, 
as  Mr,  Edwards  was  more  and  more  convinced,  the  lon- 
ger he  lived  ;  and  which  he  was  wont  frequently  to 
obferve  in  converfation.  If  therefore  thefe  his  remains 
are  adapted  to  anfwer  this  end,  and  may  be  confidered 
as  a  word  behind  all  to  whom  they  fhali  come,  *^  faying, 
THIS  IS  THE  ff^AT,  walk  ye  in  tf\  and  fhallm 
this  view,  be  blejfed  to  many^  it  will  be  a  relief  under 
one  ofthegreatefl  calamities  that  attend  the  chriflian 
world,  and  promote  that  important  end,  fo  worthy  the 
aUntion  and  purfuit  of  all  -y  and  in  which  he  from 
whom  this  mantle  falls,  was  zealously  engaged,  and 
which  he  furfued  to  the  end  of  his  life. 

In  this  view  efpecially,  is  the  following  life  offered 
to  the  piihhc,  with  an  earnefl  defire  that  every  reader 
may  faithfully  improve  it  to  this  purpofe  \  zvhile  he 
candidly  overlooks  any  improprieties  and  deJeSls  which 
he  may  obferve  to  be  chargeable  on  the  compiler  ;  i^jho 
is  he  knows ^  in  a  great  degree  unequal  to  what  is  hers 
attempted. 

Auguft  20.   1764. 


he   CONTENTS- 


PART   L 

J      ^NTAINING  the  Hiftory  of  his  Life,  frotJi  his  Birth, 
V       lo  his  Settlement  in  the  Work  of  the  Miniftry. 
*js  Parentage.  ^agc 

—Education.  p 

Sriidies  Divinity, — takes  Licence  and  preaches  7 
JSjew-Tork.  J  P 

i^  chofen  Tutor  of  Yale- College.  p. 

Is  fettled  in  the  Work  of  the  Miniftry  at  Nirih- 1 
cmpton,  j  P' 

PART     II. 


-3- 
3- 

4- 

5- 

5- 


rontaining  Extra ds  from  his  pflvateWritings  &c. 
^■£CT.  \    His  Refolutions.  D.  6.&c. 


P- 
bECT.  JL  £xtra(5is  trom  his  private  Diary.  p. 

Sect.  Hi.  A  brief  Reflexion  on  the  forego-       7 
in^  Extnt^s.  \  P* 

Sf.ct.  IV.  An  Account  of  his  ConverGon,  Ex- 1 
peneuces,  and  rchgious  Exercifct,  given  by  him-  >  p. 
feif.  J 

PART     III. 


10. 


21, 


24. 


C\>nt3in»ng  a  HiOory  of  his  Life,'  from   his  entering  on 

the  Work  ot  the  Miniary,  to  his  Death. 

Sect.  I.  His  general  Manner  of  Life.  p.  39 — 53. 

Seiii'us  and  dcvciir.  p 

'J  impcrancc;jn  eating  &  drinjrtng,&  early  riung.    p 
His  Diverfjons  p> 

His  Siudioulne.s,  and  Manner  ot  purfuing  his 

-tKdies. 


40. 
41X 
40. 


40. 

H.I 


The  C  O  N  T  E  N  T  S. 

His  Government  of  his  Tongue.  p.    41. 

His  Conduit  in  his  Family.  p.    42. 

His  Treatment  of  Mrs,  Edwards,  and  Family?      . 
Religion.  SP-    ^^- 

Government  and  Inftru6lion  of  his  Children.        p.     43. 

Stri(5l  Obfervation  of  the  Sabbath.  p.     43, 

Inviolable  Regard  to  Truth  and  Juftice.  p.     44. 

His  Friends,  and  his  Treatment  of  them.  p.     45, 

His  Benevolence  and  Charity.  p.     45, 

HisAccomplifliments&Eminency  as  aPrcachcr.  p.  47,48. 

His  Prayers,  p.     49. 

Free  from  worldly  Cares.  p.    49. 

His  Manner  of  Inftru(5ting  hisPeople  more  pri-  I 
vately.  |  P*     ^o. 

His  Prinrciples.  p.     52. 

Sect.  II.  His  Difmiffion  from  Northamptony  I  - 

with  the  OccaGon  and  Circumftances  of  it.         |  P'  ^^*      * 

His  unhappy  Difficulty  with  his  People.  p.  54,  55. 

HisPrincipies  that  occafioned  hisDifmiflion,    p.  55,56,57. 

The  Uneafinefs  and  Uproar  of  his  People.  p.     57, 

Their  Treatment  of  Mr.  Edwards  in  fome  I        ©    £. 
Inftances.  jP- 58-64. 

He  preaches  on  the  Subje(f^. 

Difficulty  of  agreeing  on  a  Council. 

A  Council  is  agreed  upon  and  he  is  difmifs'd. 

After  his  Difmiffion  they   refufe   to  let  him 
preach  occafionally  in  the  Pulpit. 

The  Greatnefs  of  Mr.  Edwards's  Trial,   I 
and  his  Steadinefs  and  Patience  under  it.         | 

The  Charity  ot  his  Friends  in  Scotland,  on 
this  Occafion. 

The   Friendfhip  of  fome  of  his  People  at 
NorthamptofjySi 2iCounci\  cali'don  theirMotion. 

Major  Hawley's  Letter  relative  to  his  own 
and  the  People's  Treatment  of  Mr.  Edwards. 

Sect.  IlL  His   Miffion  to   the   Indians   at 
Sttickbridge. 

Sect.  IV.  His  being   made   Prefident  of    7 
KtW'Jerfey  College,  his  Sicknefs  and  Death.     I 

PART 


Tlie  CONTENTS. 
•PART     IV. 

Containing  an  Account  of  hisManufcripts  and  the  Books 
publifheci  by  him. 

i>ECT.  I.  His  Manufcripts.  p.  82,  &c, 

Sect.  II.  His  Publications.  p.         84. 

APPENDIX,     No  I. 

A  brief  Account  of  Mrs.  Burr.  p,        88. 

APPENDIX,     No-  II. 

A  fliortSketch  otMrs  EowARDs'sLife  iiChsra&tr,  p.  92. 

•^•ji"$'-$"^'$"$"$"$-$"<^4"$"^'$"$'4"^'^'$"^'4>"<S>"<9^'$"$' 
ERRATA. 

pAge  6.  line  3  from  the  bottom,  for  my,  read  any,  p.  14* 
••  ].  33.  f.  their,  r.  thu.  p.  17.  1.  4.  f.  /,  r.  To.  p.  18. 
1.  17.  t.  7hutjclay^  r.  Tuejday.  p.  22.  I.  22.  f.  teach^  x.feed, 
p.  24.  J.  28.  f.  things^  r.  thoughts,  p.  25.  1.  ii.  f.  o«.  r.  r<7. 
p.  27.  1.  20.  f.  0^  r.  0/.  p.  33.  J.  27,  28.  r.  /^w^  fpecial 
hajons.  p.  40.  I.  3.  r.  indication  p.  46  1.  15.  after  gave^ 
r.  a  conlidcrable  fum  :  which  ought  not  to  have  been  put 
in  ihe  marg;n.  p.  52.  1.  24.  r.  Brainerci.  p.  57.  1.  31. 
after  them,  add  would,  p  61.  I.  22.  after  churches,  add 
that.  p.  63.  I.  23.  X.  jmn.  p.  65.  1.  if.  f.  ihai^x.  their. 
J.  26,  r.  a  great.  I.  33.  r.  eclefiallical  council,  p.  71.  !• 
25.  blot  01.1  /i5.  p.  76.  1.  5.  r,  peculiarly.  1.  6.  r.  flaccid. 
p.  77.  1.  II.  r.  dicrci',  p.  ho.  1.  32.  X.  Jianch.  p.  83  ). 
5.  r.  penning,  p.  864  in  the  margin,  f.  46.  r,  52.  p.  88. 
1.   3.  r.   £///vr.  p    94.  1.    33    r.  fix. 

•^*  Many  kr<N  miftalcqs  snd  innccurav  ies,   winch   don't  af- 
fect the  fcnie,  vvill  need  the  candor  of  the  Itauied  leader. 


THE 

L   I    F   E 

Of  the  Reverend 

Mr.  Jonathan  Edwards. 

Part      I. 

Containing  the  Hiftory  of  I  is  Life,  from  his 

Birth,  to  his  Settlement  in  the  Work 

of  the  Ministry. 

..Jonathan  Edwards  was  born0^i?^^r  5.  1703. 
at  Windfor^  aTown  in  ConmSikut,  His  Father  was 
the  Rev.  Mr.  Timothy  Edwards,  IVIinilUrof 
the  Gofpel  on  the  eaft  S\dto(  Conne<^icut  River  ia 
^indfor.  He  began  to  refide  and  preach  at  Windfor 
in  'November  1694.  but  was  not  ordained  tiii7^''^»  1^9'  He 
died  Jan.  27.  1758.  in  the  89th  Year  of  his  Age,  not  two 
Months  before  this  his  Son.  He  v. as  in  the  Work  of  the 
Miniftry  above  59Years  :  And  rrom  his  tirft  beginning  to 
refide  and  preach  there,  to  his  Death, are  above  63  Years  ^ 
and  was  able  to  attend  on  the  Work  of  the  Miniftry  and 
preach  conftantly  till  within  a  few  Years  before  his  Death. 
He  was  very  univerfaliy  eftecmed  &  beloved  as  an  upright, 
pious,exemplary  Man,and  faithiul  Minifter  of  the  Gofpel  ; 
and  was  greatly  ufeful.  He  was  born  at  Hartford  in  Con- 
neSiicut^  May  14.  1669,  received  the  Honours  of  the  Col- 
lege at  Cambridge  in  New-England^  by  having  ihe  Degrees 
of  Batchelor  and  Mader  of  Arts  given  him  the  fame  Day, 
July  4.  1694,  one  in  the  Forenoon,  and  the  oiher  in  the 
Afternoon. 

B  On 


c  7'he  IjITZ   of  the  Reverend 

On  the  6th  Day  of  November  1(^94,  he  was  married  to 
Mrs. Esther  Stoddard,  in  the  23ci  Year  of  her  Age, the 
Dauglitcr  of  the  late  famous  Mr.  Solomon  Stoddard 
ot  Ncrthampton  j  whofe  great  Parts  and  Zeal  tor  experi- 
mental Religion  are  well  known  in  all  the  Churches  in 
Jmnica  -y  and  will  probably  be  tranfmitied  to  Pofterity  yet 
unborn,  by  his  valuable  Writings.  They  lived  together 
in  the  married  State  above  63Years.  Mrs. Edwards  was 
born  June  2.  1672,  and  is  now  living  in  her  89th  Year, 
remarkable  for  the  little  decay  ot  -her  mental  Powers  at 
fo  great  an  Age. 

They  had  eleven  Children  :  All  which  lived  to  adult 
Years,  viz  ten  Daughters,  feven  of  whom  are  now  living, 
and  this  iheir  only  Son  and  fifth  Child.* 

Mr. 


•  As  the  following  more  largo  and  particular  Account,  of  Mr. 
Edwards's  Arceftors  may  gratify  fome  Readers,  *iis  infertcd 
here  in  the  Margin. 

IVlr.  Edwards's  Grandfather  was  Mr.  Richard  Edwards. 
His  firlt  Wife  was  Mrs.  Elisabeth  Tuttle,  Daughter, 
of  Mr.  William  Tuttle  of  S'eiv  Ha'ven  in  Conne^icut,  and 
Mrs.  Elis.  Tuttle  his  Wife,  who  c^me  out  of  Northam- 
tonfhire  in  England.  His  fecond  U'ifc  was  Mrs.  Talcot, 
Siller  to  Governor  Talcot  :  By  his  firft  Wife  he  had  feven 
Children,  the  oldeft  of  whi^h  was  the  Rev.  Mr.  Timothy 
Edwards  of  VVirJfor,  his  Father,  before  mentioned.     ^^  his 

•  fecond    Wife  Mrs.  Talcot^  he  had  fix  Children 

The  Father  of  Mr.  Richard  Edwards  was  Mr.  William 
Edwards,  who  came  from  England  young  and  unmarritd. 
His  Wife,  Mrs.  Agnes  Edwards,  who  alfo  came  out  of 
England,  had  two  Brothers  in  England,  one  of  them  Mayor 
ot  Exeft-r,  and  the  other  of  Barf:/ia^le.  Mr.^^M  Edward.s's 
E^ather  was  the  Rev.  Mr.  Rici:.  Edwards.  Minilicr  of  the 
Gofpel  in  London.  He  lived  in  (^een  Ei.isabei  h's  Day, 
and  hi-:  Wife  Mrs  Anne  F!dwards  alfillcd  in  making  a  RufF 
for  tie  Q^ieen.  After  the  Death  of  Mr  EnwARD.-i  Ihe  mar- 
ried to  one  Mr.JAMi3  Cole.  She  with  her  fecond  Hu/h^ind, 
and  her  Son   V»M.  Edwards  came  into Jrmricti,  ar.d  all  died 

at  Hiir(fo»-d  in   ConrfSiicut. 
y\t.  EDWARDs'r.  Gr3'  dtathtr,  (  Mr.  Solomon   STODP^RD,  and 
his   Predcccfi-)r  at  Nurtbrimfto'-]  manied  Mrs.  M.m  hfr,  the 
Rc!i(f>  of  the  Rev   Mr.  Mather   his  Prcdeceflbr,  and    the 
firft  Min-der    a:    Xjriham^tcn       H«r  rpnir^on  Name    was 

ESTBIR 


Mr,  Jonathan  Edwards.  3 

Mr.  Edwards  entered  Tale  Cillege  in  the  Year  1716, 
and  received  the  Degree  oF  Batclielor  of  Arts  in  September 
1720,  a  little  before  he  was  17  Years  old.  He  had  the 
Characfter  of  a  fober  Youth,  and  a  good  Scholar  while  he 
was  a  Member  of  the  College.  In  his  fecond  Year  3t. 
College,  and  thirteenth  of  his  Age,  he  read  Locke  on  the 
human  Underftanding,  with  great  delight  and  proti'.  His 
B,2  ^  uncommon 

Esther  Warham,  Daughter  and  youngeft  Child  of  the 
Rev.  Mr.  John  VV  arham.  Mi.'iifler  at  H'indjor  in  ConneSIicut, 
who  came  out  of  England,  before  which  he  was  Mtnil^er  ia 
Exeter  in  England :  He  had  four  Children,  all  Daughters  ; 
and  Mrs.  Warham  furvivej  him,  and  had  two  Daughters 
by  Mr.   Newbury,  her  fecond  Hufband, 

Mrs.  Esther  Warham  had  ».hree. Children  by  Mr  Mather, 
viz.  Eunice^  Warham  and  Eliakim.  And  ftie  had  twelve  Chjl- 
dren  by  Mr.  Stoddard,  iix  Sons  and  fix  Daughters  :  Three 
of  the  Sons  died  in  Infancy.  The  three  that  liv'd  to  adult 
Years  were  Anthony,  John  and  Ifrari.  Ifrael  died  in  ^^rifon 
in  France.  Anthony  >»a3  the  Rev.  Mr. Anthony  Stoddard, 
late  Minifter  of  the  Gofpel  at  Woodbury  in  ConneSIicut,  who 
lived  to  a  great  Age,  and  was  in  the  Work  of  the  Miniftry 
60  Years  :  He  died  Sept.  6.  1760,  in  ihe  82d  Year  of 
his  Age.  John  vjzs  the  honourable  John  Stoddard,  Efq; 
yNhoXwtA  z':  North  amp  to  >i,  and  who  often,  efpecially  in  his 
-younger  Years,  ferved  the  Town  as  their  ReprcfentatJve  at 
the  Great  and  General  Court  \n  Bojion -,  and  was  long 
Head  of  the  County  of  Hampshire  as  their  chief  Colonel, 
and  chief  Judge  of  the  Court  of  Common  Pleas  :  Ard  he 
long  ferved  His  Majefty,  ard  the  Province  of  the  Mafja- 
cbufettsBay,  zs  ovic  o{  his  Majefty's  Couficil.  .He  was  re- 
markable as  a  Politician,  and  for  his  Spirit  of  Government; 
a  wife  Counfellor,  an  upright  and  fli'lful  Judge,  a  Heady  and  ' 
great  Friend  to  tie  Intereft  of  Religion.  He  was  a  great 
Friend  and  Admirer  of  Mr  Edwards,  and  greatly  Ihengthen'd 
his  Hands  in  the  Work  of  the  Minithy  while  he  livtd. 
A  more  particular  Account  of  the  Life  and  Charadler  of  this 
truly  great  Man  may  be  feen  in  the  Sermon  which  Mr  Ed- 
ivards  preach'd  and  publifhed  on  the  Occaiion  oi  his  Death. 

Mr  Stoddard's  Father  was  Anthony  Stoddard,  Efq;  of 
Bojlon^  a  zealous  congregational  Man  He  had  five  Wives, 
the  firrtof  which,  Mr.  Stoddard's  Mother.was  Mrs  Mary 
Downing,  Sifter  to  Sir  George  Downing,  whofe  other 
Sifter  married  Governor  Bradstreet,  Mr.  Solomox 
Stoddard  was  their  oldeft  Child. 


4  T^he  Life  of  the  Reverend 

uncommon  Genius,  by  vihicb  he  was,  as  it  were  by  Na- 
ture, form'd  lor  clofcnefs  of  Thoucht  and  deep  Penetra- 
tion, now  began  to  exerrife  and  difcover  it  filf.  Taking 
that  I3ook  into  'his  Hand,  upon  feme  Occafion,  not  Jong 
before  his  Death,  he  faid  to  fome  of  his  feIe6V  PViends, 
who  were  then  with  him.  That  he  v.'as  bevond  Exprcffion 
exteriain'd  and  pleas'd  with  it,  when  lie  read  it  in  his 
Youth  at  College  ;  that  he  was  as  much  engaged,  and 
had  more  Satisfa6\ion  and  Pleafure  in  ftudying  it,  than  the 
moft  greedy  Mifer  in  gathering  up  handfuls  of  Silver  and 
Gold  trom  fome  new  difcovi-red  Treafyre. 

Tho'  he  made  good  Profjciencv  in  all  the  Arts  and 
Sciences,  and  had  an  uncommon  Tafie  for  natural  Philo- 
sophy, which  he  cultivated  to  the  end  of  his  Life,  with 
that  juflnefs  and  accuracy  of  Tliought  whicli  was  almoft 
peculiar  to  him  ;  yet  moral  Philofophy  or  Divinity  was 
his  favourite  Study.     In  this  he  early  made  great  Progrefs. 

'He  lived  at  College  near  two  Years  after  he  took  his  firft 
Degree,  defigning  and  preparing  for  the  Work  of  the  Mini- 
flry.     After  which, having;  pafTcd  the  pre-requiriteTrials,he 
V'as  licenced  to  preach  the  Cjofpel    as  a  Candidate.     And 
being  pitched  upon,  and  applied  to  by  a  Number  of  Mini- 
fiers  in  New  England,yj\\o  were  intruded  to  adl  in  Behalf  of 
the  Englifh  Prcfbyterians   at  NewTorkj  as  a  fit  Pcrfon  to 
be  fent  to  them,  he  complied  with  their  Requell,and  went 
to  Neiv  York  the  beginning  of   Jugu/}^  '722;  and  preach'd 
there  to  very  good  Acceptance  about  eight  Months      But 
by  Reafon  of  i-he  Smallncfs  of  that  Society,  and  fome  fpe- 
cial  l^ifEculties   that  attended  it,     he  did  not    think  they 
-were  in  a   Capacity  to  kitle  a   Minider,  with    a   rational 
}Vofpecft    of    anfucring    the    good    Ends   propofed.       He 
therefore  left  them,    the   next  Spring:,    and    retired  to  his 
Father's  Houle  ;  where  he  fperit  the  Summer  in  clofe  Study. 
)^e  was  indeed  earneMly  folicjted    by    the   People   he  had 
been  among  at  New  Tcrk  to  return  to  them  again  ;    but 
for  the  Reafon  juli  m.entioned,  he  could  not  think  himfclf 
jri  the  w^y  or  his  Duty   to  gratify  them. 

In  Sfpifmher^  1 7?^-  I'C  received  his  Degree  of  Maftcr 
c^  Arts  ;  about  whiai  time  he  had  Invitations  from  fcveral 
^'ongrrgaticns  to  conjc  among  them  in  order  to  his  Set- 

tlemcnt 


Mr,  Jonathan  Edwards.  ^ 

tlement  in  the  Work  of  the  Minfiftry  ;  but  being  chofea 
Tutor  oi  Tale- Coliggg  the  next  Spring  in  the  Year  1724., 
being  in  the  twenty  firft  Year  of  his  A?e,  he  retired  to  the 
College,  and  attended  the  Bufinefs  of  Tutor  there  above 
two  Years. 

While  he  was  in  this  Place,  he  was  applied  to  by  the! 
.People  ai  Northampton,  with  an  Invitation  to  come  and 
fettle  in  the  Work  ot  the  Miniftry  there,  with  his  Grand- 
father Stoddard,  who  by  Reafon  of  his  great  Age,  ftood 
in  need  ot"  Afliftance.  He  therefore  refigned  his  Turor- 
(hip,  in  September,  1726,  and  accepted  of  their  Invitation  j 
and  was  ordained  in  the  Work  of  the  Miniftry  at  Northam" 
ton.  Colleague  with  his  Grand-father  Stoddard,  February 
15.  1727,  in  the  twenty  fourtii  Year  of  his  Age,  where 
he  continued  in  the  Work  of  the  Miniftry  till  June  22. 
1750,  twenty  three  Years  and  four  Months. 

Between  the  Time  of  hi$  going  to  New-York  and  his 
Settlement  at  Northampton,  he  formed  a  Number  of  Refo- 
lutions,  and  committed  them  to  Writing  :  the  particular 
Time,  and  fpecial  Occafion  of  his  m-aking  many  of  them, 
he  has  noted  in  his  Diary  v^hich  he  th-en  kept  ;  as  well 
as  many  other  Obfervations  and  Rules,  which  related  to 
his  own  Exercifes  and  Conduct.  And  as  thefe  Refolu- 
tions,  together  with  the  Things  noted  in  his  Diary,  may 
juftly  be  confidered,  as  the  Foundation  and  Plan  of  his 
whole  Life,  it  may  be  proper  here  to  give  the  Reader  a 
Tafte  and  Idea  of  them  :  which  will  therefore  be  done/ 
in  the  following  Extracts.  / 


B  3  PART 


^  The  LifE  of  the  Rrjerend 

Part     II. 

Containing  EXTRACTS  iVom  his  Private 
Writings  &c. 

Section      1. 
His  RESOLUTIONS. 

''TOEING   fenf.b'e  thit  I   am   unable  (o  do  anything 
I  J  wiiliout  God's  Ht!p,  J  do  humbly  nitreat  him   by 
his  Grace  to  enab  e  me  to  keep  thefe  Refolutions, 
fa  far  as  they  aje  agreable  to  his  Will,  tor  Chriii's  Sake. 

Remember  to  read  over  ihcCeRc/olutions  once  aWcek. 

1.  Refolved,  That  I  will  do  whatfoever  1  think  to  be 
moft  to  God's  Glory,  anil  mv  own  Good,  Profit  and 
Plcafure,  in  the  whole  of  my  Duration,  without  any  Con- 
fideration  of  the  Time,  wliciher  now,  or  never  fo  many 
Myriads  of  Ages  hence.  Rtlolved  to  do  whatever  1  think 
to  be  my  Duty,  and  moft  for  the  Good  and  Advantage  of 
Mankind  in  general.  Refolved  to  do  this,  whatever  Diffi- 
culties I  meet  with,  how  many  and  how  great  focver. 

2.  Refolved,  to  be  contii\ually  endeavouring  to  find 
out  fome  tiew  Jnvention  and  Contrivance  to  promote  the 
(ore-menuontd  Thini^s. 

<•  Refolved,  never  to  do  any  mam  er  of  Tiling,  whe- 
ther rn  Soui  or  Bocv,  Itfs  or  more,  bur  what  tends  to  the 
glory  oi-  God  ;  nor  be,  not  fuftcr  it,  ir  I  can  avoid  it. 

5.  Refolved,  never  to  loofe  <>oe  Moment  of  Time  ;  but 
improve  it  the  mod  profitable  Way  I  poHlbly  can. 

6.  Refolved,  to  live  with  all  mv  nijght,  while  I  do  live. 

7.  Refolved,  never  to  do  any  Thing,  which  I  Ihould  be 
afraid  to  do,    if  it  were  the  lalt  Hour  ot  my  Life. 

9.  Refolved,  to  think  mucli  on  all  Occafii>os  of  my 
own  dying,  and  of  the  common  Circumfianccs  whicti  at- 
tend Dea»h. 

If.  Relolved,  when  I  think  of  my  Th«orem  in  Divi- 
nity to  be  folved,  immcdiniely  to  do  what  1  can  towards 
folving  jt,  if  Circumltances  don't  hinder, 

13.  Refolved 


Mr.  Jonathan  Ed  wards.  7 

13.  Refolved,  to  be  endeavouring  to  find  outfit  Objeds 
of  Charity  and  Liberality. 

14.  Refolved,  never  to  do  any  Thing  out  of  Revenge. 

15.  Refolved,  never  to  fuffer  the  leaft  Motions  of  An- 
ger to  irrational  Beings. 

17.  Refolved,  thst  I  will  live  fo  as  I  fliall  wifh  I  had 
done  when  I  come  to  die. 

18.  Refolved,  to  live  fo  at  all  Times,  as  I  think  is  bed 
in  my  devout  Frames,  and  when  1  have  cleareft  Notions 
of  Things  of  the  Gofpej,  and  another  World. 

20.  Refolved,  to  maintain  the  ftridteft  Temperance  in 
eating  and  drinking. 

21.  Refolved,  never  to  do  anyThin?,  which  if  I  fhould 
fee  in  another,  I  (liould  count  a  juft  Occafion  to  defpife 
him  for,  or  to  think  any  Way  the  more  meanly  of  him. 

24.  Refolved,  whenever  I  do  any  confpicuoufly  evil 
A(5tion,  to  trace  it  back,  till  I  come  to  the  original  Caufc  ; 
and  then  both  carefully  endeavour  to  do  fo  no  more,  and 
to  fight  ^nd  pray  with  all  my  Might  againft  the  Original 
of  it. 

28.  Refolved,  to  ftudy  the  Scriptures  fo  fteadily,  con* 
fiantly  and  frequently,  as  that  I  may  find,  and  plainly  per- 
ceive my  felf  to  grow  in  the  Knowledge  of  the  fame. 

30.  Refolved,  to  ftrlve  to  my  utmoft  every  Week  to  be 
brought  higher  in  Religion,  and  to  a  higher  Exercife  of 
Grace,   than  I  was  the  Week  before.  v 

32.  Refolved,  to  be  firidly  and  firmly  faithful  to  my 
Truft,  that  that  in  Prov.  xx.  6.  A  jahhful  Man  who. can 
find  f  may  not  be  partly  fulfilled  in  me. 

33.  Refolved,  always  to  do  what  1  can  towards  making, 
maintaining  and  ellablifhing  Peace,  when  it  can  be  with- 
out over-balancing  [detriment  in  other  Refpedls. 

34.  Refolved,  in  Narrations  never  to  fpeak  any  Thing 
but  the  pure  and  fimple  Verity. 

36.  Refolved,  never  to  fpeak  Evil  of  any,  except  I  have 
fome  particular  good  Call  tor  it. 

37.  Refolved,  to  enquire  every  Night,  as  I  am  going  to 
^^^y  wherein  I  have  been  negligent,  what  Sin  1  have 
committed,  anH  wherein  I  have  denied  my  {di\  Alfo  ac 
the  end  of  every  Week,   Month  and  Year. 

38.  Refolved,  never  to  fpeak  any  Thing  that  is  Ridicu- 
lous, or  Matter  of  Laughter  on  the  Lord's  Day. 

B  3  39.  Rcfol/ed, 


§  The  Life  cf  the  Reverend 

39.  Rcfolved,  never  to  do  any  T  hirig  tlut  I  fo  much 
qiiciiion  the  Lawfuhiefs  oF,  as  that  1  )niend,  :jt  the  fame 
1  ime,  to  confidcr  and  examine  afterwards,  wheflicr  it  be 
lavviul  or  no  :  except  1  as  much  qucRion  the  Jawfulnefs  of 
the  omifllon. 

41.  Relblvcd,  to  afk  my  felf  at  the  end  of  every  Day, 
Wttk,  JVlonih  and  Year,  whetein  I  could  pofTibly  in  any 
RcfpciV  have  done  better. 

42.  Rclblved,  tiequenrly  to  renew  the  Dedication  of  my 
felf  to  God,  wl^ich  was  made  at  mv  Baptilm  ;  which  I 
foiemnly  renewed,  when  I  was  received  into  the  Commu- 
nion ct  the  Church  ;  and  which  I  have  lolemnly  re-made 
this  twelfth  Day  of   January  1722,3. 

43.  Refolvcd,  never  hence-torward,  till  I  die,  to  a<5>  as 
if  1  were  any  vay  my  own,  but  entirely  and  altogether 
God's,  agreable  to  what  is  to  be  tound  in  Saturday 
January   12. 

46.  Relolved,  never  to  allow  the  leaft  Meafure  of  any 
frettmg  Uneafir  efs  at  my  Father  or  Mother.  Refolvcd  to 
fbffer  no  Effecfls  of  it,  lo  much  as  in  the  leaft  alteration  of 
Speech,  or  motion  of  my  Eye  :  And  to  be  efpecially  care- 
ful ot  if,  with  refpev^f  to  any  of  our  Family. 

47.  Refolvcd,  to  endeavour  to  my  utmoft  to  deny  what- 
ever is  not  moft  agreeable  to  a  pood,  and  univerfally  fweet 
and  benevolent,  quic,  peaceable,  contented,  eafy,  com- 
pafllonatc,  generous,  humble,  meek,  modef^,  fubmilTive, 
oblifiing,  diligent  and  induflrious,  charitable, even,  pitient, 
nr»odera'e,  forgiving,  lincere  1  cmper  ;  and  to  do  at  all 
Tiines  what  fuch  a  Temper  would  lead  me  to.  Examine 
ftncfly  every  Week,    whether  1  have  done  fo. 

48.  kefolvcd,  conftantly,  with  the  utmoO  Nicenefs  and 
Dilieence,  and  the  ikidtell  Scrutiny,  to  be  looking  into 
the  State  of  my  Soul,  that  1  may  know  whether  1  have 
truly  an  Intercfi  in  Chrifl  or  no  ;  that  when  I  come  to  die, 
J  may  not  have  any  Negligence  refpedting  this  to  repent 
of. 

50  Refolved,  I  will  a<^  fo  as  I  think  I  (hall  judge  would 
have  been  bcft,  and  mof\  prudent,  when  1  come  into  tlic 
future  VVbrld. 

52.  1  frequently  hear  Perfons  in  old  Age  fay  how  they 
would  live,  if  they  were  to  live  their  Lives  over  a<iain  : 
Kefolvcd,  that  1  wiil  live  jurt  fo  as  I  can  think  1  (hall  wjfli 
1  had  done,  fuppofu  g  1  live  to  old  Age. 

54.  VV^hcnevcr 


Mr,  Jonathan  Edwards.  9 

54.  Whenever  1  hear  any  thing  fpoken  in  Converfation 
of  any  Perfon,  if  I  think  it  would  be  praife- worthy  in  me, 
Refoived  to  endeavour  to  imitate  it. 

55.  Refoived,  to  endeavour  to  my  utmoft  to  ac^la  s  I 
can  think  I  (hould  do,  if  I  had  already  fcen  the  Happinefs 
of  Heaven,   and  Hell  Torments. 

56.  Refoived,  never  to  give  over,  nor  in  the  leaft  to 
flacken  my  Fight  with  my  Corruptions,  however  unfuc- 
cefsful  I  may  be. 

57.  Refoived,  when  I  fear  Misfortunes  and  Adverfities, 
to  examine  whether  I  have  done  myDuty,and  refolve  to  do 
it  i  and  let  it  be  jufl  as  Providence  orders  it,  I  will  as  far  as 
I  can,  be  concerned  about  nothing  but  my  Duty  and  mySin. 

62.  Refoived,  never  to  do  any  thing  but  Duty  ;  and 
then  according  to  Eph.  vi.  6,  7,  8.  do^  it  willingly  and 
cheerfully  as  unto  the  Lord,  and  not  to  Man  ;  knowing 
that  whatever  good  Thing  any  Man  doth,  the  fame  (hall 
he  receive  of  the  Lord. 

65.  Refoived,  very  much  to  exercife  my  felf  in  this  all 
my  Life  long,  vix.  with  the  greateft  opennefs  I  am  capable 
of,  to  declare  my  Ways  to  God,  and  lay  open  my  Soul  to 
Him  :  all  my  Sins,  Temptations,  Difficulties,  Sorrows, 
Fears,  Hopes,  Defires,  and  every  Thing,  and  every  Cir- 
cumftance  j  according  to  Dr.  Mantons  27th  Sermon  on 
the  1 19  Pfalm. 

67.  Refoived,  after  Afflidlions,  to  inquire,  what  I  am 
the  better  for  them,  what  Good  I  have  got  by  them,  and 
what  I  might  have  got  by  them.  * 


*  The  Refolutions  are  feventy  in  Number.  Bat  part  of  them 
are  here  tranfcribed,  as  a  Specimen  of  the  whole.  The 
Number  here  affixed  to  them,  is  that  by  which  they  are 
numbered  in  the  original  Manufcript;  and  retained  here  for 
the  Sake  of  the  References  made  to  fome  of  them  in  the 
Diary,  as  the  Reader  will  prefently  fee. 


Section 


19  The  Life   of  the  Reverend 

Section     II. 

Extra(^s  from  his    Private  Diary. 

'^^{Atur^ay,  December  22.  1722.  This  Day  revived  by 
1^  Ciod's  Spirit.  Affedled  with  the  Senfe  of  the  excel-' 
lency  oF  Holincfs.  Fe!t  more  exercife  of  Love  to 
Chrift  than  uCual.  Have  alfo  felt  fenfibl^e  Repentance  of 
Sin,  becaufe  it  was  comrnitted  againft  fo  merciful  and 
good  a  God.     This  Night  made  the  37th  Refolution. 

Sahhath  Day- Sights  Dec.  23.   Made  the  38th  Refolution. 

A^Iorakj,  Dec.  24..  Higher  Thoughts  than  ufual  of  the 
Excellency  of   Jefus  Cinirt  and  his  Kingdom. 

IVednefday^  January  2.  1722,3.  Dull.  I  ^n^  by  Experi- 
ence, that  let  me  make  Refolutions,  and  do  what  I  will, 
with  never  fo^many  Inventions,  it  is  all  nothing,  and  to 
no  Purpofc  at  all,  without  the  Motions  of  the  Spirit  of 
God  :  for  if  the  Spirit  of  God  (hould  be  as  much  with- 
drawn from  me  always,  as  for  the  Week  part,  notwith- 
ftanding  ail  I  60^  I  (hould  not  grow  ;  but  lliould  lan- 
guKh,  and  mil^rably  fade  away There  is  no  Depen- 
dence upon  my  felf.  It  is  to  no  Purpofe  to  refolve,  ex- 
cept we  ficpcnd  on  the  Grace  of  God  ;  for  if  it  were 
rot  for  his  meer  Grace,  one -might  be  a  very  good  Man 
one  Day,  a..d  a  very  wicked  one  the  next. 

Siahhath'Day^  Jan.  6.  at  Night.  Much  concerned  about 
the  improvement  of  preciousTime.  Intend  to  live  in  conti- 
nual Mortihcation, without  ceafing,as'long  as  in  thisWorld. 

Tuefiay\  Jan.  8.  in  the  Morning.  HigherThoughts  than 
ufual,  of  the  Excellency  of  Chrift,  and  felt  an  unufual  Re- 
pentance of  Sin  therefrom. 

lyednefday^  Jan.  9.  at  Night.  Decayed.  I  am  fomctimes 
apt  to  tliink,  I  have  a  great  deal  more  of  Holinefs  than  I 
have.  I  find  now  and  then,  that  abominable  Corruption 
which   is    4ire(51Iy    contrary    to    what   1   read   of  eminent 

Chrillians. How  deceitful  is  n^y  Heart  !     I  take  up  a 

Urong  Refolution,  but  how  foon  does  it  weaken  ! 

Thurfday^  Jan.  10.  aboutNoon.  Reviving.  'Tis  a  great 
Diflionour  to  Chrift,  in  whom  I  hope  1  have  an  IntcreO, 
to  be  uncafy  at  my  worldly  State  and  Condition.  When 
J  fee  the  Proipcrity  ot  others,  and  that  all  Things  goeafy 
with  ihcm  >  the  World  is  fmooth  to  them,   and  ihcy  arc 

happy 


Mr,  Jonathan  Edwards.  ii 

happy  in  manv  Rerpe6ts,»and  very  profperous,  of  are  ad- 
vanced to  much  Honour  &c.  to  grudge  and  envy  them, 
or  be  the  leaft  uneafy  at  it  ;  to  vviih  or  long  for  the  fanr'^ 
Profperity,  and  that  \\  would  ever  be  {o  with  me.  Where- 
fore concluded  always  to  rcjoyce  in  every  one's  Profperity, 
and  to  exped  for  my  felf  no  Happinefs  of  that  Nature  as 
long  as  I  live  ;  but  depend  upon  Afflidions,  and  betake 
my  fcif  entirely  to  another  Happinefs. 

I  think  I  find  my  felf  much  more  fprightly  and  healthy, 
both  in  Body  and  Mind,  for  my  Self-denial  in  eating, 
drinking,   and  fleeplng. 

I  think  it  would  be  advantageous  every  Morning  to 
confider  my  Bufmefs  and  Temptations  ;  and  what  Sins  I 
Ihall  be  expofed  to  that  Day  :  and  to  make  a  Refolution 
how  to  improve  the  Day,  and  to  avoid  thofe  Sins.  And 
fo  at  the  beginning  of  every  Week,  Month  and  Year. 

I  never  knew  before  what  was  meant  by  not  fetting  our 
Hearts  upon  thefeThings.  'Tis,  not  to  care  about  them, 
to  depend  upon  them,  to  afRi(5t  our  felves  much  with 
Fears  of  lofing  them,  nor  pleafe  our  felves  with  Expeda- 
tion  of  obtainincT  them,  or  hope  of  the  Continuance  of 
them       At  Night  made  the  41ft  Refolution. 

Saturday^  Jan.  12.  in  the  Morning.  I  have  this  Day 
folemnly  renewed  my  baptifmal  Covenant  and  Self- Dedi- 
cation, which  I  renewed  when  I  was  received  into  the 
Communion  of  the  Church.  I  have  been  before  God  j 
and  have  given  my  felf,  all  that  I  am  and  have  to  God, 
fo  that-  I  am  not  in  any  Refped  my  own  :  I  can  challenge 
no  Right  in  my  felf,  1  can  challenge  no  Right  in  this  Un- 
derftanding,  this  Will,  thefe  Affeol ions  that  are  in  me  ; 
neither  have  I  any  right  to  this  Body,  or  any  of  its 
Members  :  No  Right  to  this  Tongue,  thefe  Hands, 
nor  Feet  :  no  Right  .to  thefe  Senfes,  thefe  Eyes, 
thefe  Ears,  this  Smell  or  Tafte.  I  have  given  my  felf 
clear  away,  and  have  not  retained  any  Thing  as  my 
own.  I  have  been  to  GOD  this  Morning,  aiid  told  Him 
that  I  gave  my  felf  wholly  to  him.  I  have  given  every 
Power  to  him  ;  fo  that  for  the  future  I  will  challenge  no 
Right  in  my  felf,  in  any  Refped.  1  have  exprefly  promi- 
fed  Him,  and  do  now  promife  Almighty  God,  that  by 
his  Grace  I  will  not.  I  have  this  Moroing  told  Him, 
that  I  did  take  Him  for  my  whole  Portion  and  Felicity, 
Jooking  on  nothing  elfe  as  any  Part  of  my  Happinefs, 
jftor  adingasif  it  were  i    and  his  Law  for  the  conftant 

Rule 


12  The  Life  ef  the  Reverend 

Rule  o^  my  Obedience  :  and  would  fight  with  all  my 
Might  agamrt  the  World,  the  Fiefh,  and  the  Devil,  to  the 
J^nd  of  my  Lite.  And  did  believe  in  Jefus  Chnft,  and  re- 
ceive him  as  a  Prince  and  a  Saviour  \  and  would  adhere 
to  tlie  Faiih  and  Obed  ence  of  the  Gofpel,  how  hazar- 
dous and  difficult  foevcr  the  ProfefTion  and  Pradice  of  it 
may  be.  T"hat  I  did  receive  the  blefied  Spirit  as  piy  7  ea- 
cher,  Sandl  fit' r  and  only  Comforter  ;  and  cherilh  all  his 
Motions  to  enlighten,  purify,  confirm,  comfort  and  a(fii\ 
me.  This  I  have  done.  And  1  pray  God,  for  the  fake 
of  Chrifi,  to  look  upon  it  as  a  Self- Dedication  \  and  to  re- 
ceive me  low  as  entirely  his  own,  and  deal  wjth  me  in  all 
Refpedts  as  fuch  ;  whether  he  sfflic^s  me  or  profpers  mc, 
or  wiiatever  he  plcafes  to  do  with  me, who  am  his.  Now, 
henceforth  1  am  not  to  adl  in  any  Rc'fpe6l  as  my  own. —  I 
f}^all  ac^  as  m)  own, if  I  ever  make  ule  of  any  of  myPowers 
to  any  thing  that  is  not  to  the  glory  of  God,  and  don't 
make  the  glorifying  Him  my  whole  and  entire  Bufinefs  ; 
if  1  murmur  in  the  leaft  at  Affiidions  ;  if  I  grieve  at  the 
Profperiiy  of  others  ;  if  1  am  any  way  uncharitable  ;  if  I 
am  angry  becaufe  of  Injuries  ;  if  I  revenge  :  If  I  do  any 
thing,  pure'y  to  pleale  my  felf,  or  if  I  avoid  any  thing 
for  the  fake  of  my  Eafe  :  If  I  omit  any  thing  becaufe  it 
is  great  Se.f  denial  :  if  I  truft  to  my  felf  :  If  I  take  any 
of  the  Prajfe  of  any  Good  that  I  do,  or  rather  GOD  does 
by  me  ;  or   if  I   am  any  way  proud. 

This   Day  made  the  42d  and  43d  Refolutions. 

Monday^  Jan.  14  —  The  Dedication  I  made  of  my  felf 
to  my  God,  on  Saturday  laft,  has  been  exceeding  uletul  to 
me.  I  thought  1  had  a  more  fpiritual  infioht  into  the 
Scripture,  reading  the  8th  Chapter  to  the  Romans^  than 
ever  in  my  Lite  before. 

Great  Infiancts  of  Mortificatipn  arc  deepWounds  given 
to  the  Mody  of  Sin,  hard  B  ows  that  make  him  fiacrgcr  and 
reel  :  wc  thereby  get  great  Ground  and  footing  againft 
him. While  we  live  without  prcat  Inf^ances  of  Morti- 
fication and  Self  denial,  the  old  Man  keeps  whereabouts 
he-vvas  ;  for  he  is  fturdy  and  obftinate,  and  will  not  flir 
for  fmall  Blows.  Alter  the  greatellMortifications,  1  always 
find  the  gi  eat  ell  Comfort. 

Suppofing  there  was  never  but  one  complcat  Chrifiian, 
in  all  Rcfpcc^s  of  a  light  Stamp,  hu\ing  Chrillianity  (hin- 
ing  in  its  irus  Lu(lre/at  a  lime  in  the  World  s    Refolvcd 

to 


Mr,  JonathanEdwards.  13 

to  a6t  juft  as  I  would  do,    if  I  ftrove  with  all  my  Might  to 
be  that  One,  that  (liould  be  in  my  Time. 

Tmfday,  Jan,  15.  It  Teemed  Yefterday,  the  Day  before 
and  Saturday,  that  I  (hould  always  retain  the  fame  Refo- 
lutions  to  the  fame  Height,  but  alas, how  foon  do  I  decay  ! 
O,  how  weak,  how  infirm,  howunable  to  do  any  thing  am 
I  !  What  a  poor,  inconfiftent,  what  a  miferable  Wretch, 
without' the  afliftance  of  God's  Spirit  !  While  I  Hand, 
I  am  ready  to  think  I  ftand  in  my  own  Strength,  and 
upon  my  own  Legs  ;  and  I  am  ready  to  triumph  over  my 
Enemies,  as  if  it  were  I  my  felf  that  caufed  thsm  to  flee  : 
when  alas  I  I  am  but  a  poor  Infant,  upheld  by  JefusChrill ; 
who  holds  me  up,  and  gives  me  Liberty  to  fmile  to  fee  my 
Enemies  flee,  when  lie  drives  them  before  me  \  and  fo  I 
Jaugh,  as  tho'  I  my  felt  did  it,  when  it  i$  only  Jefus 
Ghrift  leads  me  along,  and  fights  Himfelf  againfi  my  Ene- 
mies. And  now  the  Lord  has  a  little  left  me,^nd  how  weak 
do  I  find  my  felf  !  O,  let  it  teach  me  to  depend  lefs  on 
my  felf,  to  be  more  humble,  and  to  give  more  of  the 
praife  of  my  Abihty  to  Jeius  Chrift.  The  Heart  of  Man 
is  deceitful  above  all  Things,  and  defperately  wicked, 
who  can  know  it  ? 

Saturday,  Febr.  16  I  do  certainly  know  tha|  I  love  Ho- 
linefs,  fuch  as  the  Gofpel  requires. 

At  Night.  I  have  been  negligent  for  the  Month  pad 
in  thefe  three  Things  ;  I  have  not  been  watchful  enough 
over  my  Appetite  in  eating  and  drinking  ;  in  rifmg  too  late 
a  Mornings  ;  and  in  not  applying  my  felf  with  Applicatioii 
enough  to  the  Duty  of  fecret  Prayer. 

Sabbath  Day,  Feb.  17.  near  Sun-fet.  Renewedly  pro- 
mifed,  that  1  will  accept  of  God,  for  my  whole  Portion  ; 
and  that  I  will  be  contented,  whatever  elfe  I  am  denied. 
I  will  not  murmur,  nor  be  grieved,  whatever  Profperity, 
upon  any  Account,    1  fee  others  enjoy,  and  I  am  denied. 

Saturday^  Adarch  2.— O,how  much  pleafanter  is  Humility 
than  Pride  !  O,  that  God  would  fill  me  with  exceeding 
great  Humility,  and  that  he  would  evermore  keep  me  troin 
all  Pride  I  7  he  Pleafures  of  Humility  are  really  the  moft 
refined,  inward  and  exqiiifue  Delights  in  theWorld.  Piow 
hateful  is  a  proud  Man  !  How  haieful  is  a  Worm  that 
lifts  up  it  felf  with  Pride  !  What  a  fooliO^,  filly,  mifera- 
ble, blind,  deceived,  poor  Worm  am  I,  when  Pride 
v;orks  ! 

IFedneJday, 


14  The  Life  of  the  Reverend 

fVednefday^  March  6.  near  Sun  fet.  Felt  the  Do6lrines 
of  Elcdion,  Free  Grace,  and  of  our  not  being  able  to  do 
any  thing  without  the  Grace  of  God  ;  and  that  Holincfs 
is  entirely,  througliout,  the  Work  of  God's  Spirit,  with 
more  Pleafurethan  before. 

Monday  Mornings  y^pjtl  i.  I  think  it  bed  not  to  allow 
my  felf  to  laugh  at  the  Faults,  Follies  and  Infiriiiities  of 
others. 

tiaturday  Night,  yfpril  7.  This  Week  I  found  my  felf 
fo  tar  gone,  that  it  feem'd  to  me,  that  I  Ihould  never  re- 
cover more.  Let  God  of  his  Mercy  return  unto  me,  and 
no  more  leave  me  thus  to  fink  and  decay  !  I  know,  O 
Lord,  tliat  without  thy  Help,  I  fliall  fall  innumerable 
times,  notwithftanding  all  my  Refolutions,  how  often  fo 
ever  repeated. 

Saturday  Night,  Jpril  14.  I  could  pray  more  heartily 
this  Night,  for  the  Forgivcnefsof  my  Enemies,  than  ever 
before. 

IVedhejday,  May  i.  Forenoon.  Lafl  Night  I  came  Home, 
after  my  melancholy  parting  from  New-York. 
■•  1  have  always,  in  every  different  State  of  Life,  I  have 
hitherto  been  m,  thought  the  Troubles  and  Difficulties  of 
that  State,  to  be  greater  than'thofe  of  any  other,  that  1 
propofed  to  be  in  ;  and  when  I  have  altered  with  afTurance 
of  mending  my  felf,  I  have  ftill  thought  the  fame  ;  yea, 
that  the  Difficulties  of  that  State,  are  greater  than  thofc 
of  that  I  left  laft.  Lord,  grant  that  from"  hence  I  may 
learn  to  withdraw  n.y  Thoughts,  AfTedions,  Dcfires  a;  d 
Expectations,  intircly  from  the  World,  and  may  fix  them 
upon  the  heavenly  State  ;  where  there  is  tulnefs  of  Joy  ; 
where  reipns  heavenly,  fweet,  calm  and  delightful  Love 
without  Alloy  ;  where  there  arc  continually  the  deareft 
Expreffions  of  their  Love  :  where  there  is  the  Enjoyment 
ot  the  Perfons  loved,  without  ever  parting  :  where  thofc 
Perfons,  who  appear  fo  lovely  in  this  World,  will  really 
be  incxprcdlbly  more  lovely,  and  full  of  Love  to  us.  How 
fwecily  wjII  the  mutual  Lovers  join  to^etlier  to  fing  the 
Praifes  of  God  and  the  Lamb  !  How  full  will  it  fill  us 
with  Joy  to  think,  this  Enjoyment,  thcfe  fweet  Exercifes, 
will  never  ceafe  or  come  to  an  End,  but  will  laf^  to  all 
Eternity. 

Remember,  after  Journeys,  Removes,  Ovcrturnings  and 
Alterations  in  the  State  of  my  Life,  to  rcfled  and  confider. 

Whether 


Mr,  Jonathan   Edwards.         15* 

Whether  therein  I  have  managed  the  bed  Way  poffible, 
refpedting  my  Soul  ?  And  before  fuchAlt^erations,  if  tore- 
ittn^  to  refolve  how  to  acSt. 

Thurjday^  May  2, —  I  think  it  a  very  good  Way  to  ex- 
amine Dreams  every  Morning  when  1  awake,  what  are 
the  Nature,  Circumftances,  Principles  and  Ends  of  my 
imaginary  Adions  and  Paflions  in  them,  to  difcern  what 
arc  my  chiet  Inclinations  he. 

Saturday  Night,  May  4.  Although  I  have  in  feme  Mca- 
fure  fubdued  a  Difpofition  to  chide  and  fret,  yet  I  find  a 
certain  Inclination,  which  is  not  agreeable  to  Chriftian 
fweetnefs  of  Temper  and  Converfation  :  either  by  too 
much  Dogmaticalnefs,  too  much  of  the  Egotifm  ;  a  Dif- 
pofition to  be  telling  of  my  own  Diflike  and  Scorn  ;  and 
freedom  from  thofe  that  are  innocent,  yea  commoa 
Infirmities  of  Men  ;  and  many  other  fuch  like  Things. 
O  that  God  would  help  me  to  difcern  all  the  Flaws  and 
Defeds  of  my  Temper  and  Converfation,  and  help  me 
in  the  difficult  Work  of  amending  them  :  And  that  he 
would  fill  me  fo  full  of  Chriftianity,  that  the  Foundation 
of  all  thefe  difagreeable  Irregularities  may  be  deflroyed, 
and  the  contrary  SweetnefiTes  and  Beauties  m^y  of  them- 
felves  naturally  follow. 

Sabbath-  Day^  May  5.  in  the  Morning.  This  Day  made 
the  4)th  Refolution. 

Sabbath-Day,  May  12.  I  think  I  find  in  my  Heart  to  be 
glad  from  the  hopes  I  have  that  my  Eternity  is  to  befpent 
in  fpiritual  and  holyjoys,  arifing  from  the  manifefiation  of 
God's  Love,  and  the  exercife  of  Holinefs  and  a  burning 
Love  to  Him. 

Saturday -Night,  May  18.  I  now  plainly  perceive  what 
great  Obligations  1  am  under  to  love  and  honour  my  Pa- 
rents. I  have  great  Reafon  to  believe,  that  their  Counfel 
and  Education  have  been  my  making  ;  notwithfianding, 
in  the  Time  of  it,  it  feemed  to  do  me  fo  little  good.  I 
have  good  Reafon  to  hope  that  their  Prayers  for  me,  have 
been  in  many  Things  very  powerful  and  prevalent  ;  that 
God  has  in  many  Things,  taken  me  under  his  Care  and 
Guidance,  Provifion  and  Direfdion,  in  anfwer  to  their 
Prayers  for  me.  I  was  never  made  fo  fenfible  of  it  as 
now. 

IVedmjday,  May  22.  in  the  Morning.  Memorandum.  To 
take  fpecial  Care  of  thefe  following  Things  j  Evil  Speak- 
ing, 


i^  7 he  Life  of  the  Reverend 

ing.  Fretting,  Eating,  Drinking:  and  Sleeping,  fpcaking 
fimple  Verity-joining  in  Prayer,  niphtinefs  in  fccret  Prayer, 
LiAlefnefs  and  Negligence,  and  Thoughts  that  chcrifli 
Sin. 

Saturday^  May  2c.  in  the  Morning.  As  I  was  this 
Morning  reading  the  lyrh  Refolution,  it  was  fuggefied  to 
me,  that  if  1  was  now  to  die,  1  fhould  wifh  that  I  had 
prayed  more  that  God  would  make  me  know  my  State, 
whether  it  be  good  or  bad  ;  and  that  1  had  taken  more 
Pains  to  fee  and  narrowly  fearch  into  this  Matter.  VA'hcre- 
fore,  Mem.  For  the  future  moft  nicely  and  diligently  to 
look  into  our  oldI3ivines  Opinions  concerning  Converfion. 
Made  the  ^%\\\  Refolution. 

Friday.,  June  i.  Afternoon.  I  have  abundant  Caufe,  O 
my  merciful  Father,  to  love  thee  ardently,  and  greatly  to 
bJefs  and  piaife  thee,  that  thou  hafi  heard  me  in  my  ear- 
nefl  Ktqucii,  and  hall  fo  anfwered  my  Prayer  for  Mercy 
to  keep  from  decay  and  finking.  O,  gracioufly,  of  thy 
mcer  Goodnefs,  ftill  continue  to  pity  my  Mifery,  by  reafon 
of  my  Smtulnefs  O  rny  dear  Redeemer,  I  commit  my 
felf,  together  with  my  Prayer  and  Thankfgiving  into  thine 
Hand. 

Monday,  fuly  i.  Again  confirmed  by  Experience  of 
the  happy  Kfff  cts  of  ftricfl  Temperance,  with  refpedl  both 
to  Body  and  Mind.  Refolved  tor  the  future  to  obfervc 
rather  more  of  Meeknefs,  Moderation  and  Temper  in 
Difputes. 

'Thurjdasy  July  i8.  near  Sun-fet.  Refolved  to  endea- 
vour to  make  fure  of  that  Sign  the  Apoftle  James  gives  of 
a  perfect  Man,  Jam.  iii.  2.  If  any  Man  offend  not  in  If  ord.^ 
the  fame  is  a  perfe£l  Alan^  and  able  alfo  to  bridle  the  whole 
Body. 

Monday^  July  22.  I  fee  there  is  danger  of  my  being 
drawn  into  TranrgrefTion  by  the  Power  of  fuch  Tempta- 
tions as  a  fear  of  feemmg  uncivil,  and  of  offendmg Friends. 
Watch  againO  it. 

Tuefday^  July  23.  When  I  find  thofc  Groanings  which 
cannot  be  uttered,  the  Apof\!e  fpeaks  of  ;  and  ihofe  Soul- 
breakings,  tor  the  longing  it  hath,  the  Pfalmift  fpeaks  of, 
FJial.  cxix.  20.  to  humour  and  promote  thein  to  the  ut- 
nioft  of  my  Power,  and  be  not  weary  ut  carncHly  endea- 
vouring to  vent  my  Dcfiies. 

T(? 


Mr,  Jonathan  Edwards.  \y 

To  count  It  all  Joy  when  I  have  Occafion  of  great  Self- 
denial, becaufe  then  1  have  a  glorious  Opportunity  of  giving 
deadly  Wounds  to  the  Body  of  Sin,  and  greatly  confirm- 
ing and  eftablifliing  the  new  Nature  :  I  feek  to  mortify 
Sin,  and  increafe  in  Holinefs  :  thefe  are  the  beft  Opportu- 
nities, according  to  January  14. 

To  improve  AfBidlions  of  all  Kinds  as  blefled  Oppor- 
tunities of  forcibly   bearing  on  in    my    Chriftvan   Courfe, 
notwithftanding  that  which  is  fo  very  apt  to  difcourageme, 
and  to  damp  the  vigour  of  my  Mind,  and    to  make    me 
Jifelefs  :  Alio  a3  Opportunities  of  trufting  and  confiding  ia 
God,'  and  getting  a  Habit  of  that,    according  to  the  %'jih. 
Refolution.     And  as  an  Opportunity  of  rending  my  Heart 
off  from  the  World,    and  fetting  it   upon   Heaven  alone. 
To  improve  them  as  Opportunities  to  repent  of,    and  be- 
wail my  Sin,  and  abhor  my  felf.     And    as  a  bleiTed   Op- 
portunity to  exercife  Patience  ;  to  truft  in  God,  and  divert 
my  Mind  from  the  Afflidion,    by  fixing  mry  felf  in  religi- 
ous Exercifes.     Alfo,  let  me  comfort  my  felf,  that  'tis  the 
very  Nature  of  Affli6Vions  to  make  the  Heart  better  ;  and 
if  I  am  n:i3de  better  by  them,    what  need  I  be  concerned, 
however  grievous  they  feem  for  the  prefent  f 

Friday  Afternoon,  July  26.  To  be  particularly  careful 
to  keep  up  inviolable  aTruil  and  Reliance,  eafe  and  entire 
Reft  in  God  in  all  Conditions,  according  to  57ih  Refolu- 
tion  ;  for  this  1  have  found  to  be  wonderfully  advaniacyc- 
ous  to  me, 

Alonday,  July  29.  When  I  am  concerned  how  I  fhall 
perform  any  thing  to  publick  Acceptance,to  be  very  careful 
that  I  have  it  very  clear  to  me,  that  1  do  what  is  Duty  and 
Prudence  in  the  Matter. 

Jfednefday^  July  31.  — Never  in  the  leaR  to  feek  to  hear 
farcafiicai  Relarions  of  others  Faults.  Never  to  give  Credit 
to  any  thing  faid  againft  others,  except  there  is  very  plairx 
Reafon  for  it  ;  nor  to  behave  in  any  Refpecl:  the  otherwife 
for  it. 

IVednefday^  Augvft  7.  To  efteem  as  fome  Advantage 
that  the  Duties  of  Religion  are  difficult,  and  that  many- 
Difficulties  are  fome  times  to  begone  through  intheVVay 
of  Duty.  Religion  is  the  fweeter,  and  what  is  gained  by 
Labour,  is  abundantly  more  jirecipus  :  as  a  Woman  loves 
her  Child  the  better  for  having  brought  it  for-th  with  Tra- 
vail.    And  even  to  Chritl  Jefus  himfelf,  his  mediatorial 

C  Glory, 


iS  The  Life  of  the  Reverend 

Glory,  his  Vi^ory  and  Triumph,  his  Kingdom  which  he 
hath  obtained  ;  liow  much  more  glorious  is  it,  how  much 
mere  excellent  and  precious,  for  his  having  wrought  it  out 
by  fuch  Agonies  ! 

Friday^  Auguj}  9. — One  Thing  that  may  be  a  good  help 
towards  thinking  profitably  in  Time  of  Vacation  is,  when 
.1  light  on  a  profitable  Thought,  that  I  can  fix  my  Mind 
on,  to  follow  it  as  far  as  pofTibly  I  can  to  Advantage. 

Sabbath- Day^  after  meeting,  Augufi  1 1.  Refolved  always 
ro  do  that  which  1  (hall  wilh  I  had  done, when  1  fee  others 
do  it.  As  for  Jnrtance,  fometimes  I  argue  with  my  felf, 
that  fjch  an  A(£t  of  good  Nature,  Kindncfs,  Forbearance, 
or  Forgivenefs,  &c.  is  not  my  Duty,  becaufe  ir  will  have 
fuch  and  fuch  Confequences  :  yet,  when  I  fee  others  do  it, 
then  it  appears  amiable  to  me,and  I  wifh  1  had  done  it  ;  and 
I  fee  that  none  of  thofe  fear'd  Inconveniencies  follow. 

Ihurfday^  Augujl  13.  I  find  it  would  be  very  much  to 
Advantage,  to  be  thoroughly  acquainted  with  the  Scrip- 
tures. When  I  am  reading  do(f>nnal  Books  or  Books  of 
Controverfy,  I  can  proceed  with  abundantly  more  Confi- 
dence ;  can  fee  upon  what  Footing  &  Foundation  I  ftand. 

ThurJ'day^  Aitgu/i  29 — The  Obje6>ion  my  Corruptions 
make  againf\  doing  whatever  my  Hand  finds  to  do  with 
my  Might  is,  that  it  is  a  conftant  Mortificaiion.  Let  this 
Objection  by  no  means  ever  prevail. 

Ahnday^  September  2. —  There  is  much  Folly,  when  I 
am  quite  fure  I  am  in  the  right,  and  others  are  pcfiiive  in 
contradicting  me,  to  enter  into  a  vehement  or  long  Debate 
upon  ir. 

Monday^  September  23.  \  obferve  that  old  Men  feldom 
have  any  Advantage  of  new  Difcoveries  ;  becaufe  they 
arc  bcfide  a  Way  of  ihinkincr,they  have  been  fo  long  ufed  to. 
Kcfolved,  if  ever  I  live  to  Years,  that  1  will  be  impartial 
to  hear  the  Rcafons  of  all  pretended  Difcoveries,  and  re- 
ceive them  if  rational,  how  long  fo  ever  1  have  been  ufed 
to  another  Way  of  thinking. 

Ihurfday,  October  18.  To  follow  the  Example  of  Mr. 
B —  who,  iho'  he  meets  with  great  Difficulties,  yet  under- 
takes them  with  a  fmiling  Countenance,  rs  tho*  he  thought 
them  but  little  ;  and  fpeaks  ot  them  as  if  ihey .  were  very 
fmall. 

Ihurfday^  Nroember  26.  'Tis  a  mofl  evil  and  pernicious 
Practice  in  Meditations  on    Afili6\ions,   to  fit  rummaiing- 


Jl^r.  J  o  N  A  T  H  A  N   Edwards.         i() 

on  the  Aggravations  of  the  AfflI<5llon,  and  reckoning  uj> 
the  evil,  dark  Circumftances  thereof,  and  dwelling  long  on 
the  dark  Side  ;  it  doubles  and  trebles  the  Afflic5tion.  And 
fo  when  fpeaking  of  them  to  others,  to  make  them  as  bad 
as  we  can,  and  ufe  our  Eloquence  to  fet  forth  our  oVva 
Troubles,  and  are  all  the  while  making  newTrouble,  and 
feeding  and  pampering  the  old  ;  whereas  the  contrary 
Pra(5lice  would  ftarve  our  AfSidions.  If  we  dwelt  on  the 
light  Side  of  Things  in  our  Thoughts,  and  extenuated 
them  all  that  poflTibly  we  could,  when  fpeaking  of  them, 
we  fliould  think  little  of  them  our  felves  ;  and  the  AfEidi- 
on  would  really,  in  a  great  Meafurc,  vanilh  away. 

Thurf day  Nighty  December  12.  If' at  any  Time  I  am  fore  e4 
to  tell  others  of  that  wherein  I  think  they  are  fomething 
to  blame  ;  for  the  avoiding  the  important  Evil,  that  would 
ptherwife  enfuc,  not  to  tell  it  to  them,  fo  that  there  (hall 
be  a  Probability  of  their  taking  it  as  the  efFe(5t  of  little, 
fretting,  angry  Emotions  bf  Mind,     . 

December  31.  at  Night.  Concluded  never  to  fuffer  nor 
exprefs  any  angry  Emotions  of  Mind  more  or  lefs,  except 
the  Honour  of  God  calls  for  it,  in  Zeal  for  him,  or  to 
preferve   my  felf  from  being  trampled  on. 

Wednefday^   "January   i.      1723,4. 
"XjOT    to  fpend  too  much   time  in  thinking   even   of 
-••^    important  and  jiecefTary  worldly  Bufinefs.     To  allovv 
every  Thing  it's  Proportion  of  Thought,   according  to  it's 
Urgency  and  Importance. 

Fi'tday^  "January  lo.  [After  having  wrote  confiderable 
in  a  (liort  Hand,  which  he  ufed  when  he  would  have  what 
he  wrote  efFccJ^ually  concealed  from  every  Body  but  him- 
felf,  he  notes  the  following  Words  in  round  Hand] 
Remember  to  at^  according  to  Prov.  xii.  23.  A  prudent 
Man  concealeth  Knowledge. 

Monday.,  Feb.  3.  Let  every  Thing  have  the  Valus  nov/, 
that  it  will  have  on  a  fick  Bed  :  and  frequently  in  my 
Purfuits  of  whatever  Kind,  let  this  come  into  my  Mind  ; 
•*  How  much  fhall  I^  value  this  on  my  Death  B^d  ? 

It'ednefday^  Feb.  5.  Have  not  in  Time  p^ft  in  my  Pray- 
ers, enough  infided  upon  the  glorifying  C^od  in  the  World, 
and  the  Advancement  of  the  Kingdom  oi  Chrift,  the 
Profperity  of  the  Church,  and  the  good  of  Men.  Deter- 
mined that  this  ObjecStion  is  without  Weight,  rlz.  That 
C  2  'tis 


2(1  The  Life  of  the  Reverend 

'tis  not  likely  that  God  will  make  great  Alteritlons  in  the 
.v.'holc  World,  and  Overturning*  in  Kingdoms  and  Nati- 
ons, only  for  the  Prayers  of  one  obfcure  Perfon,  feeing 
fiich  Things  ufed  to  be  done  in  anfvver  to  the  united,  ear- 
ned. Prayers  of  the  whole  Church  :  And  if  my  Prayers 
lliould  have  feme  Influence,  it  would  be  but  impercepti- 
ble and  fmall. 

ThurfJay^  Fehr.  6.  More  convinced  ihanev^r  of  the 
Ufefuhiefs  of  a  free  religious  Converfation.  1  find  by  con- 
verfing  on  natural  Philofophy,  1  gain  Knowledge  abun- 
dance fafter,  and  fee  the  Reafons  of  Things  much  clearer, 
than  in  private  Study.  Wherefore  eacnertly  to  feek  at  all 
times  for  religious  Converfation  ;  for  thofe  that  1  can  with 
Profit  and  Delight  and  Freedom  fo  converfe  with. 

Sabbath-Day^  Fehr.  23  — If  I  a(5l  according  to  my  Refo- 
lution,  I  ihall  defire  Riches  no  otherwife  than  as  they  are 
helpful  to  Religion.  But  this  I  determine,  as  what  is 
really  evident  from  many  Parrs  of  Scripture,  that  to  fallen 
T'v'lan  they  have  a  greater  Tendency  to  hurt  Religion. 

Saturday ^  May  23.  How  it  comes  about  I  know  not  ; 
but  1  haverema'k'd  it  hitherto,  that  at  thofe  Times  when 
^  have  read  the  Scripture  moff,  I  have  evermore  been  molt 
iive'y,  and  in  the  hell  Frames. 

Saturday-  ^ight^  June  6.  'l^his  Week  has  been  a  re- 
markable Week  with  me  with  Refpec^t  to  Defpondencies, 
}  ears,  Perp'exities,  Multitudes  of  Carps  and  Dil'ira(5lion  of 
Mind  i  -being  the  Week  I  came  hither  to  Ncw-Haverj^  in 
Older  to  entrance  upon  the  Office  of  Tutor  o\  theCollege. 
I  have  now  abundant  Reafon  to  be  convinced  of  thcTrou- 
hlefomcnefs  and  Vexation  of  the  VVorld,  and  that  it  n^ver 
will  be  another  Kind  of  World. 

Tuejdayy  July  7.  When  1  am  giving  the  Relation  of  a 
Thin;:, to  abftain  from  altering  either  in  the  Matter  orMan- 
r.crof  fpeaking,fomuch,as  that  if  every  one  afterward  Ihould 
alter  as  much,  it  would  at  lall:  come  to  be  properly  falfe. 

Tuffday^  Sept.  3.  By  a  Sparingncfs  in  Diet,  and  eating, 
as  much  as  may  be,  what  is  hght  and  eafy  of  Digeftion,  I 
Ihall  douhilcls  be  able  to  think  clearer,and  ihall  gam  Time. 
lO.  By  lengthtn'ng  out  my  Lilc.  2dly.  Ihall  need  Icfs 
Time  tor  Digeliion  alter  Meals.  3cJ'y.  Ihall  be  able  to 
ftudy  .clofer  witiioct  wrong  to  mv  Ucahli.  4thly.  Ihall 
need  icfs  Time  to  Sleep.  5thly.  flull  feldcmer  be  Ircu- 
blcd  V  \t\\  the  Head-ach. 

Sjlint'. 


JVfr.  Jonathan  Edwards.         21 

Sahhath'Day,  Movmh.  27,  Confidering  that  By-ftanders 
aKvays  efpy  fome  Faults  which  we  don't  fee  our  feives,  or 
at  leail:  are  not  To  fully  fenfible  of  :  there  are  many  fecret 
Workings  of  Corruption  which  efcape  our  Sight,  and 
others  only  are  fenfible  of  :  Refolved  therefore,  that  I  will, 
if  1  can  by  £ny  convenient  Means,  Jearn  what  Faults 
others  find  in  me,  or  what  Things  they  fee  in  me,  that 
appear  any  Way  blame-worthy,  unlovely  or  unbecoming. 


Sec  t  I   ON     111. 
Reflections^  the  foregoing  Extracts. 

THE  foregoing  Extradls  were  wrote  by  Mr.  Edwards 
in  the  20th  and  21ft  Years  of  his  Age,  as  appears 
by  the  Dates.  This  being  kept  in  Mind,  the  judi- 
cious Reader  will  make  proper  Allowance  for  fome  Things, 
which  may  appear  a  little  Juvenile,  or  like  a  young 
Chriftian,  as  to  the  Matter,  or  Manner  of  Kxpreffion  ; 
which  would  not  have  been  found,  had  it  not  have  been 
done  in  early  Life.  Which,  indeed  are  no  Blemifhes,  the 
whole  being  taken  together  :  as  by  this,  it  appears  more 
natural,  and  the  Strength  of  his  Refolution,  and  fervor  of 
Mind  i  and  his  Skill  and  Difcerning  in  divine  Things, 
fo  feldom  found  even  in  old  Age,  are  the  more  ftrik>ng. 
And  in  this  View,  we  fhall  be  \td  to  admire  his  conlci- 
entious  Stri<5lnefs,  his  Zeal  and  Painfulnefs,  his  Experience 
andjudgment  in  true  Religion,at  fo  early  anAge.  For  here 
are  not'only  the  mod  convincing  Evidences  ot  Sincerity  and 
thorough  Religion,  of  his  engaging  in  a  Life  devoted  to 
GOD  in  good  earneft,  fo  as  to  make  Religion  his  only 
Bufinefs  5  but  thro*  his  great  Attention  to  this  Matter,  he 
appears  to  have  ths  Judgment  and  Experience  of  grey 
Hc«irs. 

This  is  theBeginning  of  aLlfefoeminentlyholy&  ufeful 
as  Mr. Edwards's  was.  He  who  became  one  of  the  great- 
eft  Divines  in  this  Age  ;  has  had  theApplaufe  and  Admira- 
tion of  America^  Britain^  Holland^  U  Germany,  for  his  Piety, 
andgreatJudgment&Skill  inDivinity  ;  and  hasbeen  honored 
above  moft  others  in  the  Chriftian World, in  this  Ci'entury  ; 

C3 


2  2  T'be  Life   df  the  Reverend 

jn  his  being  made  the  Inftrument  of  doing  (o  much  gnod  : 
He  began  his  Life  thus  :  He  enterM  on  a  publick  Life 
with  luch  Views,  fuch  Exercifes,  fuch  Refolutions. 

This  may  ferve  as  a  Direcfiion  and  Excitement  to  thofc 
vho  arcYoung,  to  devote  themfelvcs  to  GOD  in  goodear- 
neft,  and  enter  on  the  Bufinefs  of  Hricfl  and  ^horough  Re- 
ligion without  delay  :  efpecially  thofe  who  are  looking  to- 
vards  the  Work  or  the  Miniftry,  as  they  would  take  the 
moft  dire<5>,  the  only  Way  to  anfwer  thegocd  Ends  which 
they  profefs  to  feek. 

It  is  to  be  lamented,  that  there  is  fo  much  Reafon  to 
think,  there  are  fo  few  Inftances  of  fuch  early  Piety  in  our 
Day.  h'  the  proteftant  World  abounded  with  young  Per- 
fons  of  this  Stamo  ;  with  young  Men,  who  were  prepar- 
ing for  the  W^ork  of  the  Miniftry,  with  fuch  a  Temper, 
fuch  Exercifes,  and  fuch  Refolutions,  what  a  delightful 
Pro fpe(5i  would  this  afford,  of  the  near  approach  of  happier 
Days,  than  the  Church  of  GOD  has  ever  yetfeen  I  What 
plesfmg  Hopes  that  the  great,  the  merciful  Head  of  the 
Church,  was  abou<^  to  fend  forth  Labourers,  faithful,  fuc- 
tcfstul  Labourers  into  his  Harveft  ;  and  blefs  his  People 
vv'ith  '*PaOors  which  (hall  leach  them  with  Knowledge  and 
Underflanding  !" 

But  if  our  Youth  neglecSl  all  proper  Improvement  of 
the  Mind  ;  are  (hy  of  Serioufnefs  and  ftricl  Piety  ;  choofe 
to  live  Strangers  to  it,  and  keep  at  a  Dirtance  from  all 
Appearance  of  it  ;  are  wanton,  and  given  to  carnal  Plea- 
fures  ;  what  a  gloomy  Profped  does  ti»is  aflord  !  If  they 
v-'lio  enter  into  the  Work  of  the  Miniilry  ;  from  a  gay, 
carclefs,  and  what  may  juftly  be  called  a  vicious  Life,  be- 
t'dke  themfelvcs  to  a  little  fuperftcial  lludy  of  Divinity^  and 
foon  begin  to  preach  ;  while  all  the  external  Scricufncfs 
and  Zeal  they  put  on,  is  only  from  ^oildly  Motives  ;  they 
hcinti  without  anyinwaid,  experimental  Acquaintance  with 
fpiriiual,  divine  Things,  and  even  fo  much  as  any  Tafte 
for  true  Divinity  ;  no  wonder  if  the  Churches  "fuck  dry 
Brcails'Vi  and  there  are  many  ignorant  Watchmen 

FuT,  as  the  beft  Comment  on  the  foregoing  Refolutions 
and  Diary  -,  and  that  the  Reader  may  have  a  more  parti- 
cular, fil]  an<l  inftrutSlive  View  of  Mr.  Edwards's  En- 
trance on  a  religious  Life,  and  Progrefs  in  it,  as  confjfling 
hi  ili'j  Vicws  and  Exeicifcs  of  bis  Mind  ;  a  brief  Account 

thereof 


Mr.  Jonathan  Edwards.  23 

thereof  is  here  inferted,  which  was  found  among  his  Pa- 
pers, in  his  own  Hand-writing  :  and  which,  it  feems,  was 
wrote  near  twenty  Years  after,  for  his  own  private  Advan- 


tae«. 


Section     IV. 

An  Account  of  his  Conversion,  Experiences, 
a«i  Religious  Exekcices,  given  by  him/elf. 


I 


Had  a  variety  of  Concerns  and  Exercifes  about  my 
Soul  from  my  Childhood  ;  but  had  two  more  remarka- 
ble Seafons  of  Awakening,  before  I  met  with  that 
Change,  by  which  I  was  brought  to^^thofe  new  Difpofitions, 
and  that  new  Senfe  of  Things,  that  I  have  fince  had.  The 
firft  Time  was  when  I  was  a  Boy,  fome  Years  before  I 
went  to  College,  at  a  Time  of  remarkable  Awakening  in 
my  Father's  Congregation.  I  was  then  very  much  affeded 
for  many  Months,  and  concerned  about  the  Things  of 
Religion,  and  my  Soul's  Salvation  ;  and  was  abundant  in 
Duties.  1  ufed  to  pray  five  times  a  Day  in  fecret,  and  to 
fpend  much  Time  in  religious  Talk  with  other  Boys  ;  and 
ufed  to  meet  with  them  to  pray  together.  I  experienced  I 
know  not  what  Kind  of  Delight  in  Religion.  My  Mind* 
was  much  engaged  in  it,  and  had  much  felf-righteous  Plea- 
fure  ;  and  it  was  my  Delight  to  abound  in  religious  Duties. 
I,  with  fome  of  my  School-mates  joined  together,  and  built 
a  Booth  in  a  Swamp,  in  a  very  fecret  and  retired  Place,  for  a 
place  of  Prayer.  And  befides,  I  had  particular  fecret  Pla- 
ces of  my  own  in  the  Woods,  where  1  uG^d  to  retire  by 
my  felf  ;  and  ufed  to  be  from  time  to  time  much  affected. 
My  Affedtions  feemed  to  be  lively  and  eafily  moved,  and  I 
feemed  to  be  in  my  Element,  when  engaged  in  religious 
Duties.  And  I  am  ready  to  think,  many  are  deceived 
with  fuch Affections,  and  fuch  a  kind  of  Delight,  as  I  then 
had  in  Religion,  and  miftake  it  for  Grace. 

"  But  in  procefs  of  Time,  my  Convidtions  and  Affe(5ti- 
ons  wore  off;  and  I  entirely  loft  all  thofe  Affections  and 
Delights,  and  left  off  fecret  Prayer,  at  leaft  as  to  any  con- 
ftant  Performance  of  it  ;  and  returned  like  a  Dog  to  his 
Vomit,  and  went  on  in  Ways  of  Sin. 

C  4  *<Indeed 


2  4  ^he  Life  of  the  Reverend 

•^'Is'deedJ  was  at  fomeTimes  very  uneary,erpeclally  to- 
"wards  the  lafter  Part  of  the  Time  of  my  bcin<i  at  College. 
'Till  it  pleas'd  GOD,  in  my  laftYear  at  College,  at  a  Time 
when  I  was  in  the  midft  of  many  uneafy  Thoughts  about 
the  State  of  my  Soul,  to  fcize  me  with  a  Pleurify  ; '  ih 
■which  he  brought  me  nigh  to  the  Grave,  and  (liook  me 
over  the  Pit  of  Hell. 

"But  yet,  it  wa<;  not  long  after  my  Recovery, before  I  fell 
again  into  my  old-Ways  of  Sin.  But  God  would  not  fuffer 
me  to  go  on  with  any  Quietnefs  ;  but  I  had  great  and 
violent  invAard  Struggles  :  'till  after  many  Conflids  with 
wicked  Inclination^,  and  repeatied  P.cfolutions,  and  Bonds 
that  1  laid  my  fc^f  under  by  a  kind  of  Vows  to  God,  1  was 
brought  wholly  to  break  off  all  former  wicked  Ways,  and 
all  Way^  of  known  outward  Sin  ;  and  to  apply  my  felf  to 
feel:  my  Salvution.  and  praf^ife  the  Diities  of  Religion  : 
But  without  that  kind  of  Affedilon  and  Delight,  that  1  had 
formerly  experienced.  My  Concern  now  wrought  more 
by  inward  Struggles  and  Confli(5ls,  and  Self-reflections.  I 
made  feeking  my  Salvation  the  main  Bufmefs  of  my  Life. 
>iut  yet  it  feems  to  me,  I  fought  after  a  miferable  manner  : 
Which  has  made  me  fome  times  fince  to  queHion,  whether 
ever  it  iiTued  in  that  which  was  faving  ;  being  ready  to 
doL-br,  whether  fuch  miferable  feeking  was  ever  fucceeded. 
iBut  yet  I  wjs  brought  to  feek  Salvation,  in  a  manner  that 
1  never  was  before.  1  felt  a  Spirit  to  part  with  all  Things 
in  the  World,  for  an  Intereft  in  Chrift.  My  Concern  con- 
tinued and  prevailed,  with  many  exerclnne;  Things  and  in- 
ward Struggles  ;  bit  ytt  it  never  fcemed  to  be  proper  to 
express  my  Concern  that  I  had,  by  the  Name  of  Tcrrcr, 

"  P^ROM  my  Cl/ildhocd  up,  my  Mind  had  been  wont 
to  be  full  of  Obje<^ions  againrt  the  Doctrine  ot  GOD*s  So- 
vereignty, in  choofmg  whom  he  would  to  eternal  Life, 
nnd  rejeoline  whoin  he  picafcd  ;  lcavin;>  them  eternally  to 
)>erilh,  and  be  cvcr'aftingly  tormented  in  Hell.  It  ufed  to 
appear  like  a  horrible  Dodrine  to  me.  liut  1  remember  the 
Time  very  well,  when  I  fecmcd  to  be  convinced,  and  fully 
faiisfied,  a^  to  this  Sovereignty  of  Goci,  and  his  Juflice  in 
thus  cttrnally  difpofing  of  Men,  according  to  his  fcvcrcign 
Pieafur:-.  But  never  could  give  an  Acccount,  how,  or  by 
what  Means,  I  was  tuus  convinced  ;  nor  in  the  Jeaft  ima- 
^•"nirg,    in  :hc  T..-.;c   cf  ir^  ncr  a   long    I'i.T.c    afrer,  that 

there 


Mr,  JonathanEdwards.  25- 

there  was  any  extraordinary  Influence  of  God's  Spirit  in  it  : 
but  only  that  now  1  faw  farther,  and  my  Reafon  appre- 
hended the  Juftice  and  Reafonablenefs  of  it.  However,my 
Mind  rcfted  in  it  j  and  it  put  an  end  to  all  thofe  Cavils  and 
Obje(5lions,  that  had  'till  then  abode  with  me,  all  the  pre- 
ceeding  part  of  my  Life^  And  there  his  been  a  v/onder- 
t'ul  Alteration  in  my  Mind,  with  refped  to  the  Do6lrine  of 
God's  Sovereignty,  from  that  Day  to  this  ;  fo  that  I  fcarce 
;ever  have  found  fo  much  as  the  rifing  of  an  Objedlion  a~ 
igainft  God's  Sovereignty,  in  the  moft  abfolute  Scnfe,  in 
Ihesving  Mercy  on  whom  he  will  fhew  Mercy,  and  har- 
dening and  eternally  damning  whom  he  v/ill.  God's  ab- 
folute Sovcrei^nty,and  Juflice,  with  refpedl  to  Salvation  and 
Damnation,  is  what  my  Mind  feems  to  refl  aflured  of,  as 
much  as  of  any  Thing  that  I  fee  with  my  Eyes  ;  at  jeaft  it 
is  io  at  Times.  But  I  have  often  times  fmce  that  firft 
Convidion,  had  quite  another  Kind  of  Senfe  of  God's  So- 
vereignty, than  I  had  then.  I  have  often  fmce,  not  only 
had  a  Convi6lion,  but  a  delightful  Conviction.  The  Do<fl- 
line  of  God's  Sovereignty  has  very  often  appeared,  an  ex- 
ceeding pleafant,  bright  and  fweet  Doclrine  td  me  :  and 
abfolute  Sovereignty  is  what  1  love  to  afcribe  to  God.  Bat 
my  tirft  Convi(5tion  was  not  with  this. 

"  The  firft  that  I  remember  that  ever  I  found  any  thing 
of  that  Sort  of  inv.ard,  fweet  Delight  in  GOD  and  di- 
vine Things,  that  1  have  lived  much  in  fmce,  was 
on  reading  thofe  Words,  i  Tim.  i.  17.  "Now  unto  the 
King  eternaj,  immortal,  invifible,  the  only  wife  GOD,  be 
Plonor  and  Glory  for  ever  and  ever.  Amen.*'  As  I  read 
the  Words,  there  came  into  my  Soul,  and  was  as  it  'were 
difFufed  thro'  it,  a  Senfe  of  the  Glory  of  the  Divine  Being  ; 
a  new  Senfe,  quite  different  from  any  Thing  i  ever  expe- 
rienced before.  Never  any  Words  of  Scripture  feemed  to 
me  as  thefe  Words  did.  1  thought  with  my  felf,  how  ex- 
cellent a  Being  that  was  ;  and  how  happy  I  fnould  be,  if 
I  might  enjoy  that  GOD,  and  be  wrapt  up  to  GOD  in 
Heaven,  and  be  as  it  were  fwallowed  up  in  Him.  I  kepc 
faying,  and  as  it  were  Tinging  over  tliefe  Words  of  Scrip- 
ture to  my  felf  ;  and  went  to  Prayer,  to  pray  to  GOD  that 
I  Hiight  enjoy  him  j  and  prayed  in  a  manner  quite  different 
from  v;hai  1  ufed  to  do  ;  with  a  new  fort  of  AffeiSlion. 
But  it  never  came  into  my  Thougiit,  that  there  was  any 
thing  fpiritualj  or  of  a  faving  Nature  in  this. 


i6  The  Life   cf  the  Reverend 

"  From  about  that  Time,  I  began  to  have  a  new  Kind 
of  Apprehenfions  and  Ideas  of  Chrift,  and  the  Work  of 
Redemption^  and  th/?  glorious  Way  of  Salvation  by  him. 
I  had  an  inward,  fweet  Senfe  of  thefeThings,  that  at  times 
came  into  my  Heart  ;  and  my  Soul  was  led  away  in  plca- 
I'ant  Views  and  Contemplations  of  them.  And  my  Mind 
was  greatly  engaged,  to  fpend  my  Time  in  reading  and 
meditating  on  Chrift  ;  and  the  Bea\ity  and  Excellency  of 
his  Perfon,  and  the  lovely  Way  of  Salvation,  by  tree  Grsce 
in  him.  I  found  no  Books  fo  delightful  to  me,  as  thofe 
that  treated  of  thefe  Subjects.  Thofe  Words  Cant.  ii.  i. 
ufed  to  be  abundantly  with  me  ;  1  am  the  Rofe  of  Sharon^ 
ihi  Lilly  cf  the  FaUdys.  The  Words  feemed  to  me,  fwcetly 
to  reprefenr,  the  Lovelinefs  and  Beauty  of  Jefus  Chrift. 
And  the  whole  Book  of  Canticles  uled  to  be  pleafant  to 
me  ;  and  1  ufed  to  be  much  in  reading  it,  about  that  time. 
And  found,  from  l^ime  to  Time,  an  inward  Sweetnefs,thit 
ufed,  as  it  were,  to  carry  me  away  in  my  Contemplations  j 
in  what  I  know  not  liow  to  exprefs  other  wife,  than  by  a 
calm,  fweet  Abftracflion  of  Soul  from  all  the  Concerns  o 
this  World  ;  and  a  kind  of  Vifion,  or  fix'd  Ideas  and  Ima- 
ginations, of  being  alone  in  the  Mountains,  or  fome  foli- 
tary  Wildernefs,  tar  from  all  Mankind,  fweeily  converting 
with  ChriP,  and  wrapt  and  fwallowed  up  in  GOD.  The 
Senfe  I  had  of  divine  Things,  would  often  of  a  fudden  as 
it  were,  kindle  up  a  fweet  burning  in  my  Heart  ;  an  ardor 
of  my  Soul,  that  I  know  not  how  to  exprefs. 

"  Not  long  after  I  tirft  began  to  experience  thefeThings, 
I  gave  an  Account  to  my  Father,  of  feme  Things  that  had 
pafs'd  in  my  Mind.  1  was  pretty  much  affected  by  th.e 
JJifcourfe  we  had  together.  And  when  the  Difcourl'e  was 
ended,  I  walked  abroad  alone,  in  a  folitary  Place  in  my 
Father's  Pafture,  for  Contemplation.  And  as  I  was  walk- 
ing there,  and  looked  up  on  the  Sky  and  Clouds  ;  there 
came  into  my  Min<l,  a  fweet  Senfe  of  the  glorious  Majefty 
and  Grace  ot  GOO,  that  I  know  not  how  to  exprefs.  I 
feemed  to  fee  them  bo  h  in  a  fweet  Conjunv^lion  :  MajcHy 
and  Mccknefs  join'd  to^etiier  :  it  v-as  a  fweet  and  gentle, 
and  holy  Majclty  ;  sni  alfo  a  majeftick  Meeknefs  ;  an  aw- 
ful Sweetnel's  i  a  high,  and  great,  and  holy  Gcnilenefs. 

"   AFT£lt 


Mr.  Jonathan  Edwards.         27 

*'  After  this  my  Senfc  of  divine  Things  gradually  in- 
creafed,  and  became  more  and  more  ]ively,and  had  more  of 
that  inward  Sweetnefs.  TheAppearanceof  every  thing  was 
altered  :  there  feem'd  to  be,  as  it  vi^ere,  a  calm,  fwect  Caft, 
or  Appearance  of  divine  Glory,  in  almoft  every  Thing. 
God's  Excellency,  his  Wifdom,  his  Purity  and  Love,  fcem- 
ed  to  appear  in  every  Thing  j  in  the  ijun.  Moon  and 
Stars  ;  in  the  Clouds,  and  blue  Sky  j  in  the  Grafs, Flowers, 
Trees  ;  in  theWater,and  all  Nature  ;  which  ufed  greatly  to 
fix  my  Mind.  I  often  ufed  to  fit  &  view  the  Moon, for  a  long 
time  ;  and  fo  in  theDay-time,  fpent  much  time  in  viewing 
the  Clouds  &  Sky,  to  behold  the  fweet  Glory  of  GOD  in 
thefeThings  :  in  the  mean  Time,  finging  forth  with  a  low 
Voice,my  Contemplations  of  theCreator  ^Redeemer.  And 
fcarce  anyThing,among  alltheWorksof  Nature,was  fo  fweet 
to  me  as  Thunder  and  Lightning.  Formerly,  nothing  had 
been  fo  terrible  to  me.  1  ufed  to  be  a  Perfon  uncommon- 
ly terrified  with  Thunder  :  and  it  ufed  to  ftrike  me  with 
Terror,when  I  faw  aThunder-ftorm  rifing.  But  now,on  the 
contrary,  it  rejoyced  me.  I  felt  GOD  at  the  firli  Appea- 
rance of  a  Thunder-ftorm.  And  ufed  to  take  the  Oppor- 
tunity at  fuchTimes,  to  fix  my  felf  to  view  the  Clouds,  and 
fee  theLightnings  play, and  hear  the  majeftick  &  awful  Voice 
of  God's  Thunder  :  which  often  times  was  exceeding  en- 
tertainingjleading  me  to  fweet  Contemplations  of  my  great 
and  glorious  GOD.  And  while  I  viewed,  ufed  to  fpend  my 
time,  as  it  always  feem*d  natural  to  me, to  fingor  chant  forth 
my  Meditations  ;  to  (jpeak  myThoughts  in  Soliloquies, and 
fpeak  with  a  finging  Voice. 

"  I  felt  then  a  great  Satisfaction  as  to  my  good  Eftatc. 
But  that  did  not  content  me.  I  had  vehement  Longings  of 
Soul  after  God  and  Christ,  and  after  more  Holinefs  ; 
wherewith  my  Heart  feemed  to  be  full,  and  ready  to  break  : 
which  often  brought  to  my  Mind,  the  Words  of  the  Pfal- 
mift,  Pfal.  cxix.  28.  My  Soul  breaketh  for  the  Longing  it  hath. 
J  often  felt  a  mourning  and  lamenting  in  my  Heart,  that  f 
had  not  turned  to  GOD  fooner,  that  I  might  have  had 
more  time  to  grow  in  Grace.  My  Mind  was  greatly  fix'd 
on  divine  Things  ;  I  was  almoft  perpetually  in  the  Con- 
templation of  them.  Spent  moft  of  my  Time  in  thinking 
of  divine  Things,  Year  after  Year.  And  ufed  to  fpend 
abundance  of  myTime,  in  walking  alone  irr  the  Woods,  and 
fblitary  Places,  for  Meditation,  Soliloquy  and  Prayer,  and 

Coiiverfe 


23  The  Life   of  the  Reverend 

Converfe  with  GOD.  And  it  was  always  my  Manner,  at 
luch  limes,  to  fing  forth  ray  Cop.templations.  And  was 
a-lmoft  conftsntly  in  ejaculatory  Prayer,  wherever  I  was. 
Prayer  feeni'd  to  be  natural  to  me  ;  as  the  Breaihjby  which 
•  the  inward  Burnings  of  my  Heart  had  vent. 

*'  The  Delights  which  I  now  felt  inThings  of  Religion, 
v/cre  of  an  exceeding  d.fTerent  Kind,  from  thofe  foremen- 
rioned,  that  1  had  when  1  was  a  Boy.  They  were  toialJy 
of  another  Kind  ;  and  what  1  then  had  no  more  Notion  or 
Jdcs  of,  than  one  born  blind  has  of  pleafant  and  beautiful 
Colours.  They  were  of  a  more  inward, pure.  Soul-anima- 
ting and  refrefhirg  Nature.  Thofe  former  Delights, never 
reached  the  Heart  ;  and  did  nor  arife  from  any  Sight 
of  the  divine  Excellency  of  the  Things  of  GOD  ;  or  any 
■  Tafte  of  the  Soul-ratisfying,and  Life-giving  Good,  there  is 
in  them. 

:  **  My  fr^nfe  of  divine  Things  feem'd  gradually  to  in- 
creafe,'till  I  v*'ent  to  j)reach  at  Nrju-Tork  ;  which  was  about 
a  Year  and  a  half  after  they  begsn.  While  I  was  there, 
I  felt  them,  very  fenfibly,  in  a  much  higher  Degree,  than 
-I  had  done  before.  My  Longings  after  COD  S  Holinefs, 
were  much  increafed.  Pure  and  humble,  holy  and  hea- 
venly ChriOi^nity,  appeared  exceeding  amiable  to  me.  I 
^elt  in  me  a  burning  Defire  to  be  in  every  Thing  a  com- 
p'eat  Chriftian  ;  and  conformed  to  the  blefTed  Image  of 
Chrift  :  and  that  I  might  live  in  all  Things,  accordmg  to 
the  pure,  fweet  and  blefi'ed  Rules  of  the  Gofpel.  I  had  an 
eager  thirf\mg  after  Progrefs  in  ihefe  I'hings.  My  Long- 
ings alter  it,  put  me  upon  purfuing  and  preffing  after  them. 
It  was  my  continual  Strife  Day  and  Night,  and  conftant 
Inquiry,  How  I  fliould  be  more  holy,  and  live  more  holily, 
and  more  becoming  a  Child  of  (joJ,  and  Difciple  of  Chrift. 
I  fought  an  encreafe  of  Grace  and  Holinefs,  and  that  I 
might  live  an  holy  Life,  with  vaftly  more  Earneftnefs,  than 
ever  1  fought  Grace,  before  I  had  it.  I  ufed  to  be  conti- 
nually examining  tny  fclf,  and  ftudylng  and  contriving  tor 
]ikely  Ways  and  Means,  how  I  ihould  live  ho'ily,  with  far 
greater  diligence  and  earnelhiefs,  than  ever  i  purfued  any 
thing  in  my  Life  :  But  with  too  great  a  Dependence  on  my 
ovi-n  Strength  ;  which  afterwards  proved  a  great  Damage 
to  me.     xMy  Experience:  had  not  then  tiu^ht  UiC,  ss  it  has 

done 


Mr.  Jonathan  Edwards.  29 

done  fince,  my  extream  Feeblenefs  and  Impotence,  every 
manner  of  Way  ;  and  the  innumerable  and  bottamlefs 
Depths  of  fecret  Corcuptibn  and  Deceit,  that  there  was  in 
my  Heart.  However,  I  went  on  with  my  eager  purRiit 
after  more  Holinefs  ;  and  fweet  conformity  to  Chrift. 

*•  The  Heaven  I  defired  was  a  Heaven  of  Holinefs  ;  to 
be  with  GOD,  and  to  fpend  my  Eternity  in  divine  Love, 
and  holy  Communion  v/irh  Chrift.  My  Mind  was  very 
much  taken  up  with  Contemplations  onHeavcn,and  the  En- 
joyments of  thofe  there  ;  and  Jiving  there  in  perfetftHolinefs, 
Humility  and  Love.  And  it  ufed  at  that  Time  to  appear 
a  great  Part  of  the  Bappinefs  of  Heaven,  that  thtjre  the 
Saints  could  exprefs  their  Love  to  Chrift.  It  appear 'd  to 
me  a  great  Clog  and  Hindrance  and  Burdan  to  me,  that 
what  I  felt  within,  1  could  nor  exprefs  to  GOD,  and  give 
vent  to,  as  I  defired.  The  inward  ardor  of  my  Soul,  feem'4 
to  be  hindered  and  pent  up^  and  could  not  freely  flame  cut 
as  it  would.  1  ufed  often  to  think,  how  in  Heaven,  this 
fweet  Princip'e  fhould  freely  and  fully  vent  and  exprefs  it 
felf.  Heaven  appeared  to  tne  exceeding  delightful  as  a 
WorJd  of  Love.  It  appeared  to  me,  that  all  Happinets 
confifted  ifn  living  in  pure,  humble,  heavenly,  divme  Love. 

*^"I  remember  the  Thoughts  I  ufed  then  to  have  of  Ho- 
linefs; I  remember  I  then  faid  fometimes  to  my  ie^\^^  I  60 
certainly  know  that  I  love  Holinefs,  fuch  as  the  Gofp.€l 
preferibes.  It  appeared  to  me,  there  was  nothing  in  it  but 
what  was  ravilhingly  lovely.  It  appeared  to  me,  to  be  the 
higheft  Beauty  and  Amiablenefs,  above  all  other  Beauties  : 
that  it  was  a  divine  Beauty  ;  far  purer  than  any  thing  here 
upon  Earth  ;  and  that  every  thing  elfe,  was  like  Mire, 
Filth  and  Defilement,  in  Cbmparifon  of  it. 

"  Holiness,  as  I  then  wrote  down  fome  of  my  Con- 
templations on  it,  appeared  to  me  to  be  of  a  fweet,  pleafanr, 
charming, ferene,  calm  Nature.  It  fcein'd  to  me,  it  brought 
an  inexprefhle  Purity, Brightnefs,Peacetwlners  &  Ravjihment 
to  the  Soul  :  and  that  it  made  the  Soul  like  a  Ficid  or  Gardea 
of  GOD,  With  all  manner  of  pleafant  Flowers  ;  that  is  all 
pleafani,  (k-lightful  &  undifturbed  ;  enjoyinL;  a  fweet  Calm, 
and  the  gently  vivifying  Beams  of  the  Sun.  The  Soul  of  a 
true  ChniVian,as  I  tliefi  wrote  myMeditations,  appeared  like 
fiich  a  little  white  Flowcr,as  we  fee  in  the  Spring  of  the  Year ; 

low 


30  57^^  Life  of  the  Reverend' 

low  and  humble  on  the  Ground,  opening  it*s  Bofom,  to  re- 
ceive the  pleafant  Beams  of  the  Sun's  Glory  ;  rejo)cing  as  it 
were,  in  a  calm  Rapture  ;  diffufing  around  a  fweet  Fra- 
grancy  ;  ftanding  peacefully  and  lovingly,  in  the  midll  of 
other  Flowers  round  about  ;  all  in  like  Manner  opening 
their  Boloms,  to  drink  in  the  Light  of  the  Sun. 

"  There  was  noPart  of  Creature- Holinefs,  that  I  then, 
and  at  other  Times,  had  To  great  a  Senfe  of  the  Lovehnefs 
of,  as  Humility,  Brokennefs  of  Heart  and  Poverty  of  Spi- 
rit :  and  there  was  nothing  that  I  had  fuch  a  Spirit  to  long 
for.  My  Heart  as  it  were  panted  after  this,  to  lie  low  be- 
fore GOD,  and  in  the  Duft  ;  that  T  might  be  nothing, 
and  that  GOD  might  be  all  s  that  I  might  become  ^s  a 
little  Child. 

*'  While  I  was  there  at  New-York,  I  fometlmes  was 
mucli  affected  with  Reflcclions  on  my  part  Life,  confider- 
ing  how  late  it  was,  before  1  began  to  be  truly  religious  ; 
and  how  wickedly  I  had  lived  till  then  :  and  once  fo  as  la 
weep  abundantly,  and  for  a  confiderable  time  together. 

*'  On  Jammry  12.  1722,3.  I  made  a  folemn  Dedication 
cf  my  lelt  to  GOD,  and  wrote  it  down  ;  giving  up  my 
felf,  and  all  that  1  had  to  GOD  ;  to  be  for  the  future  in  no 
Refpecf  my  own  ;  to  act  as  one  that  had  no  right  to  him- 
felf,  in  any  Refpe^b.  And  folemnly  vowed  to  take  (lOD 
for  my  whole  Portion  and  Feliciiy  ;  looking  on  nothing 
elfe  as  any  Part  of  my  Happinefs,  nor  acSting  as  if  it  were  : 
and  his  Law  for  the  conftant  Rule  of  my  Obedience  :  en- 
gaging to  fight  with  all  my  Might,  againfl  the  World,  the 
Fkfh  and  the  Devil,  to  the  End  of  my  Lite.  But  liave 
Reafon  to  be  infinitely  humbled,  when  1  confidcr,  liow 
much  I  have  faii'd  of  anfwcring  my  Obligation. 

**  I  had  then  abundance  of  fwcet  religious  Convcrfaflon 
in  the  Fainily  where  I  lived,  with  Mr.  John  Smithy  aid 
his  pious  Mother.  My  Heart  was  knit  in  AiTec^ion  to 
tho(e,  jn  whom  were  Appearances  of  true  Piety  ;  and  I 
could  bear  the  Thoughts  of  no  other  Companions,  but 
fuch  as  v.crc  holy,  and  the  Dilciples  ot  the  blcfTed  Jesus, 

I 


jMr,  Jonathan  Edwards,  3c 

*'  I  had  great  Longings  for  the  Advancement  of  ChriH^s 
Kingdom  in  the  World.  My  fecret  Prayer  ufed  to  be  \r\ 
great  Part  taken  up  in  praying  for  it.  If  I  heard  the  lead 
hint  of  any  thing  that  happened  in  any  Part  of  the  World, 
that  appear'd  to  me,  in  fome  Refpe»5l  or  other,  to  have  a 
favourable  Afpe6t  on  the  Intereft  of  Chrift's  Kingdom,  my 
Soul  eagerly  calch'd  at  it  ;  and  it  would  much  animate 
and  refreih  me.  I  ufed  to  be  earneft  to  read  publick  News- 
Letters,  mainly  for  that  End  ;  to  fee  if  I  could  not  find 
fome  News  favourable  to  the  Intereft  of  Religion  in  the 
World. 

'^  I  very  frequently  ufed  to  retire  into  a  folitary  Place, 
on  the  Banks  of  Hudfon's  River,  at  fome  Diftance  from 
the  City,  for  Contemplation  on  Divine  Things,  and 
fecret  Converfe  with  GOD  ;  and  had  many  fweet  Hcurs 
there.  Sometimes  Mr.  Smith  and  I  walked  there  together, 
to  converfe  of  the  Things  of  GOD  ;  and  our  Converfa- 
tion  ufed  much  to  turn  on  the  Advancement  of  Chrift's 
Kingdom  in  the  World,  and  the  glorious  Things  that 
GOD  would  accomplilh  for  his  Church  in  the  latter  Days. 

"  I  had  then,  and  at  other  Times,  the  ^reateft  Delight 
in  the  holy  Scriptures,  of  any  Book  whatfoever.  Often- 
times in  reading  it,  every  Word  feemed  to  touch  myHeart. 
I  felt  an  Harmony  between  fomething  in  rny  Heart, 
and  thofe  fweet  and  powerful  Words.  I  feem'd  often  to 
fee  fo  much  Li^ht,  exhibited  by  every  Sentence,  and  fuch 
a  refrefliing  ravifhing  Food  communicated,  that  I  could 
not  get  along  in  reading.  Ufed  often*times  to  dwell  long 
on  one  Sentence,  to  fee  theWonders  contained  in  it  ;  and 
yet  almoft  every  Sentence  feemed  to  be  full  of  Wonders. 

*'  I  came  away  from  New-York  ir)  the  Month  of  Aprils 
1723,  and  had  a  moft  bitter  parting  with  Madam  Smith 
and  her  Son.  My  Heart  feemed  to  fink  within  me,  at  leav- 
ing the  Family  and  City,  where  I  had  enjoyed  fo  many 
fweet  and  pleafant  Days,  I  went  from  'Neiu-York  to  ^ea- 
thenfield  by  Water.  As  I  fail'd  away,  *  I  kept  Sight  of  the 
City  as  long  as  I  could  ;  and  when  I  was  out  of  Sight  of 
it,  it  would  affe6t  me  much  to  look  that  Way,,  with  a 
kind  of  Melancholly  mixed  with  Sweetnefs.  However, 
that  Night  after  this  forrowful  parting,  I  was  greatly  com- 
forted in  GOD  at  H'efichejhr^  where  we  went  athore  to 

lodje  : 


32  The  Life   of  the  Reverend 

lodge  :  and  had  a  pleafant  Time  of  it  all  the  Voyage  to 
Saybrock.  It  was  fweet  to  mt:  to  tliinlc  Oi"  meeting  dear 
Chrirtians  in  Heaven,  where  we  (l^ould  never  part  more. 
Ai  Saybrcok  we  went  afhcre  to  lodge  en  Saturday,  and  there 
kept  Sabhath  ;  where  I  had  a  fweet  and  refrcfhing  "eafcn, 
■walking  alone  in  the  Fields. 

**  After  I  came  home  to  lVin>1f:)\  remained  much  in 
a  like  Frame  of  my  Mind,  as  I  had  been  mat  KewYork-y 
but  only  feme  times  felt  my  Heart  ready  to  finlc,  with  the 
Thoughts  of  my  Friends  at  New-York.  And  my  Refuge 
and  Support  was  in  Contempiaiions  on  the  heavenly  State  ; 
as  I  find  in  my  Diary  oi  Mny  i.  1723.  It  was  my  Com- 
fort to  think  of  that  State,  where  there  is  fulnefs  of  Joy  ; 
where  reigns  heavenly,  fweet,  calm  and  delightful  Love, 
without  Alloy  ;  where  there  aie  ccntinija.ly  the  deareft 
ExprelFions  of  tliis  Love  ;  where  is  the  Enjoyment  of  the 
-Perfcns  loved,  without  ever  parting;  where  thefe  Perfons 
that  appear  fo  lovely  in  this  World,  will  really  be  inex- 
preifibly  more  lovely,  and  full  of  love  to  us.  And  how 
Iwectly  will  the  mutual  Lovers  jo'n  together  to  ling  the 
Praifes  of  GOD  and  the  Lamb  !  How  full  will  it  fill  us 
with  Joy,  to  think,  that  this  Enjoyment,  tliefe  fweet  Exer- 
cifes  will  never  ceafe  or  come  to  an  End  j  but  will  laft  to  all 
Eternity  ! 

**  CcvTiN'UED  mucli  in  the  fame  Frame  in  the  general, 
that  I  had  been  in  at  A'VTt-}l?r,^',  till  I  wtnt  to  Kcw-Haven^ 
to  live  there  as  Turor  oi  \\\t  College  ;  having  one  fpecial 
Seafcn  of  uncommon  Sweernefs  :  particularly  once  ^xBoUony 
\\\  a  Journey  from  Boflcr^  walking  out  alone  in  the  Fields. 
Alter  i  went  to  Nciv-Haven^  \  lunk  in  Religion  ;  my  Mind 
being  diverted  from  my  eager  and  violent  Purfuits  after 
Holinefs,hy  fomcAfi'airs  that  greatly  perplexed  and  dlrtra(5l- 
fd  my  Mind. 

*'  In  Sfptc'mlt'ry  \']CiSt  W3^  tskrn  ill  3t  New-Hnvs*:  ;  and 
endeavouring  to  go  hone  tt>  ff  rK^/'cr.  was  fo  ill  at  tl:e 
North  VilIaL'e,  that  I.  could  go  no  further  :  where  I  lay 
f'ck  ^or  about  a  Quarter  of  a  Year.  And  in  this  SickneJs, 
GOD  was  pleafcd  to  vifit  mc  again  with  the  fweet  Influ- 
ences of  his  Spirit.  My  Mind  wTjs  greatly  engaged  there 
rn  divine,  pleafant  CciitcmplaticTis,  and  Longmgs  of  Soulf 


Mr.  JonathanEdwards.         33 

I  obferved  that  thofe  who  watched  with  me,  would  often 
be  lookint^  out  for  the  Morning,  and  feemed  to  vvilh  for  it. 
Which  brought  to  my  Mind  thofe  Words  of  the  Pfalmift, 
which  my  Soul  with  Sweetnefs  made  it's  own  Language. 
A^y  Soul  waiteih  for  the  Lord,  more  than  they  that  watch  for  the 
Mornings  I  fay^  more  than  they  that  %urttch  for  the  Alorning, 
And  when  the  Light  of  theMorning  came,and  theBeams  of 
the  Sun  came  in  at  theWindows,  it  refrelhed  my  Soul  rrom 
one  Morning  to  another.  It  feemed  to  me  to  be  fome  I^ 
mage  of  the  fweet  Light  of  GOD's  Gibry. 

"  I  remember,  about  that  Time,  I  ufed  greatly  to  long 
for  the  Conveifion  of  fome  that  1  was  concerned  with,  k 
feem'd  to  me,  1  couid  gladly  honor  them, and  with  Delight 
be  a  Servant  to  Lhem,  and  lie  at  their  Feet,if  they  were  but 
truly  holy. 

But  fome  Time  after  thi?,  I  was  again  greatly  diverted 
in  my  Mind,  with  fome  temporal  Concerns,  that  exceed- 
ingly tooli  up  my  Thoughts,  greatly  to  the  wounding  of 
my  Soul  :  and  went  on  through  various  Exercifcs,  that  it 
would  be  tedious  to  relate,  that  gave  me  much  -moreExp3- 
nence  pf  my  own  Heart,  than  ever  1  had  before. 

"  Since  I  came  to  this  Town,*  I  have  often  had  fvtfeet 
Complacency  inGOO.  inViews  of  his  glorious  PerfedHons, 
and  the  Excellency  of  Jefus  Chrifi.  GOD  has  appeared  lo 
me,  a  glorious  and  lovely  Being,  chiefly  on  the  account  cf 
hisHolinefs.  The  Holinefs  cf  GOD  has  always  appeared 
to  me  the  moft  lovely  of  all  his  Attributes.  The  Doctrines 
of  God's  abfolute  Sovereignty,  and  free  Grace,  in  (hewing 
Mercv  to  whom  he  would  (hev/  Mercy  ;  and  Man's  abfo  - 
lute  Dependance  on  the  Operations  of  God's  Holy  Spirit, 
have  very  otten  appeared  to  me  as  fweet  and  gloriousDodt^ 
rincs.  Tiiefe  Dodrines  have  been  inuch  my  Delight, 
GOD*s  Sovereignty  has  ever  appeared  to  me,  as  great 
Part  of  his  Glcry.  It  has  often  been  fwcet  to  me  to  go  to 
GOD,  and  adore  Him  as  a  fovereign  GOD,  and  aft:  fg« 
vereign  Mercy  of  Him. 

*'  I  have  loved  the  Doctrines  of  the  Gofpel  :  They 
have  been  to  my  Soul  like  green  Paftures.  The  Gofpel 
Itias  fccm'd  to  me  to  be  the  richcft  Treafure  ^  the  Tresfure 

D  that 

*  Nortkcmoron. 


34  57?^  Life   of  the  Reverend 

that  I  have  mod  defred,  and  longed  that  it  might  dv/ell 
richly  in  me.  The  Way  of  Salvation  hy  Chrid,  h^s  ap- 
peared in  a  izeneral  Way,  glorious  and  excellent,  and  moft 
pleafant  and  beaiuiful.  h  has  often  feem'd  to  me,  that  it 
would  in  a  great  Meafure  fpoil  Heaven,  to  receive  it  in  any 
other  Way.  'I'hat  Text  has  often  been  affedin^  and  de- 
lightful to  me,  Ifai.  xxxii.  2.  J^  Man  Jhall  he  an  hiding  Place 
from  the  Wind^  and  a  Covert  from  the  Tewpefl  ^c, 

*<  It  has  often  appear'd  fv/eet  to  me,  to  be  united  fo 
Christ  ;  to  have  Him  for  my  Head,  and  to  be  a  Member 
of  his  Body  :  and  alfo  to  have  Christ  for  my  Teacher 
and  Prophet.  I  very  often  think  with  Sweetnefs  andLong- 
ings  and  Pnntings  of  Soul,  of  being  a  little  Child,  taking 
hold  of  Christ,  to  be  led  by  Him  through  the  WiJder- 
nefs  of  this  World.  That  Text,  Alatth.  xviii.  at  the  Be- 
ginning, has  often  been  fweet  to  mc,  Except  ye  be  converted, 
42nd  hcccme  as  little  Children  ^c.  I  love  to  think  of  coming 
to  Christ,  to  receive  Salvation  of  him,  poor  in  Spirit, 
and  quite  empty  of  Self  ;  humbly  exalting  Him  alone  ^  cut 
entirely  cfF  from  nn  own  Root,  and  to  grow  into,  and  out  of 
Christ  :  to  have  GOD  in  Christ  to  be  all  in  all  ;  and 
to  live  byFaith  on  the  Son  of  GOD,  a  Life  of  humble,  un- 
feigned Confidence  in  Him.  That  Scripture  has  often 
been  fweet  to  me,  Pfal.  cxv.  i.  Not  unto  us,  O  LORD,  not 
unto  us^  hut  unto  thy  Name  give  Glory,  for  thy  Mercy,  and  for 
ihy  Truth's  fake.  And  thofe  Words  of  Chrili,  Luk  x.  2i. 
]u  that  Hour  Jcfus  rejoyced  in  Spirit ^  and  jaid^  1  thank  thee^  O 
FntheTs  Lord  of  Heaven  and  Earth,  that  thou  ha/i  hid  thefe 
Things  from  the  wife  and  prudent,  and  hajl  revealed  them  unto 
Babes  :  Even  fo  Father,  for  fo  it  feemed  good  in  thy  Sight. 
That  Sovereignty  of  GOD  that  Chrift  rejoyced  in,  feem- 
ed to  me  to  be  worthy  to  be  rejoyced  in  ;  and  thit  rejoyc- 
ing  of  Christ,  feemed  to  me  to  ihew  the  txceilency  of 
Chrict,  and  the  Spirit  that  he  was  of. 

*'  Sometimes  only  mentioning  a  fingle  Word,  caufcs 
mv  Heart  to  burn  within  me  :  or  only  feeing  the  Name  of 
Christ,  or  the  Name  of  fome  Attribute  of  CjOD.  And 
GOD  has  appeared  glorious  to  me,  on  account  of  the 
Trinity.  It  has  made  me  have  cxaltinir  Thoughts  of 
GOD,  that  lie  fubHas  in  thiee  Perlbns  ;  Father,  Soy, 
and  Holy  Ghost. 


Mr.  Jonathan  Edwards.  jy 

The  fweeteft  Joys  andDelights  Iliave  experienced,  have 
not  been  thofe  that  have  arifen  from  a  Hope  of  my  own 
good  Eflate  ;  but  in  a  dired  View  of  the  glorious  Things 
of  the  Gofpel.  When  J  enjoy  this  Sweetnefs,  it  feems  to 
carry  me  above  the  Thoughts  of  my  own  fafe  EHate.  Jt 
'feems  at  fuch  Times  a  Lofs  that  I  cannot  bear,  to  take  off 
my  Eye  from  the  glorious,  pleafant  Obje^fl:  1  behold  with- 
out me,  to  turn  my  Eye  in  upon  my  felf,  and  my  own 
good  Eftate. 

««  My  Heirt  has  been  much  on  the  Advancement  of 
Chrift's  Kingdom  in  the  World.  The  Hiftories  of  the 
part  Advancement  of  Chrift's  Kingdom,  have  been  fweet 
!o  me.  When  I  have  read  Hiftories  of  pafi  Ages,  the 
pleafanteft  I'hing  in  all  my  reading  has  been,  to  read  of 
the  Kingdom  ofChrift  being  promoted.  And  when  1  have 
expelled  m  my  reading,  to  come  to  any  fuch  thing,  I  have 
Jotted  upon  it  all  the  Way  as  I  read.  And  my  Mind  has 
been  mu'ch  entertained  a<ld  delighted,  with  the  Scripture 
Promifes  and  Prophecies,  of  the  future  glorious  Advance- 
ment of  Chrift's  Kingdom  on  Earth. 

*'  I  have  fometimes  had  a  Senfe  of  the  excellent  Fulnef$ 
of  Chrift,  and  his  Meetnefs  and  Suitablenefs  as  a  Saviour; 
whereby  he  has  appeared  to  me,  tar  above  all,  the  chief 
often  Thoufands.  And  his  Blood  and  Atonement  has  ap- 
peared fweet,  and  his  Righteoufnefs  fweet  ;  which  is  al- 
ways accompanied  with  an  Ardency  of  Spirit,  and  inward 
Strugglings  and  Breathings  and  Groanings,  that  cannot  be 
uttered,  to  be  emptied  of  my  felf,  and  fwallowed  up  in 
Christ. 

"  Once,  as  I  rid  out  into  the  Woods  for  my  Health, 
j^nno  1737  ;  a/id  having  lit  from  my  F^rfe  in  a  retired 
Place, as  myManner  commonly  has  been,t6  walk  for  divine 
Contemplation  and  Prayer  ;  I  had  a  View,  that  for  me  was 
extraordinary,  of  the  Glory  of  the  Som  of  GOD  ;  as 
Mediator  between  GOD  and  Man  ;  and  his  wonderful, 
great,  full,  pure  and  fweet  Grace  and  Love,  and  meek 
and  gentle  Condefcention.  This  Grace,  that  appear'd  to 
me  fo  calm  and  fweet,  appear'd  great  above  the  Heavens. 
The  Perfon  of  Christ  appear'd  ineffably  excellent,  with 
an  Excellency  great  enough  to  fwallow  up  all  Thought  and 
Conception,  Which  continued,  as  near  as  I  canjudge^ 
D  7,  aboi^t 


3 6  The  Life  of  the  Reverend 

about  an  (lour  ;  wliic^h  kept  me,  the  bigger  Part  of  the 
Time,  in  a  Flood  of  Tears,  and  weeping  aloud.  I  felt 
withal,  an  Ardency  of  Soul  to  be,  what  I  know  not  other- 
wii'c  how  to  exprels,  than  to  be  emptied  and  annihilated  ; 
to  lie  in  the]3uli,and  to  be  full  ofChrift  alone  ;  to  love  him 
with  a  holy  and  pure  Love  ;  to  truft  in  him  ;  to  live  upon 
him  ;  to  ftrve  and  (ollow  h;m,  and  to  be  totally  wrapt  up 
in  the  Fullnefs  otChrift  ;  and  to  be  perfecliy  fanelititd  and 
made  pure,  with  a  divine  and  heavenly  Purity,  I  have 
feveral  other  Times,  had  Views  very  much  ot  the  fame 
Nature,   and  that  have  had  the  fame  Effects. 

"  I  have  many  Times  had  a  Ztn{t  of  the  Glory  of  the 
third  Perfon  in  the  Trinity,  in  his  Office  of  Sanditier  ;  in 
his  ho!y  Operations  communicating  divine  Lii^ht  and  Life 
to  the  ooul.  GOD  in  the  Communications  of  his  Holy 
Spirit,  has  appear'd  as  an  infinite  Fountain  of  Divine  Glory 
andSweetnefs  j  being  full  and  fufficient  to  fill  and  fatisfy  the 
■Soul  :  pouring  forth  it  felf  i^  fwect  Communications, 
iike  the  Sun  in  its  Glory,  fweetly  and  pleafantly  difFuiing 
Light  and  Li/e. 

**  I  have  fometimes  had  an  affecting  Senfe  of  the  Ex- 
cellency of  the  Word  of  GOD,  as  a  Word  of  Life  ;  a^ 
the  Light  of  Life  ;  a  fweet,  excellent,  Lite- giving  Word  : 
accompanied  with  ;a  thirlHng  after  that  Word,  that  it  might 
dwell  richly  in  my  Heart. 

"  I  have  often  fince  I  lived  in  tl/is  Town,  had  very 
a(Tcfting  Views  ot  my  own  Sinfulnefs  and  Vilenefs  ;  very 
frequently  {o  as  to  hold  me  in  a  kind  of  loud  Weeping, 
•fbmclimes  for  a  confidcrahle  time  together  :  lo  that  I  have 
olten  been  forcc<^  to  Ihut  my  felf  up.  I  h^ve  had  a  vainly 
f;r<:af^r  St-nfe  of  my  own  Wickcdnefs,  and  the  Hadnefs  of 
my  Heart,  fince  my  Convcrfion,  than  ever  I  had  before. 
Jt  has  olten  appeared  to  mc,  that  if  GOD  (bould  mark  Ini- 
quity againll  me,  I  Hiould  appear  the  very  worft  of  all  Mnn- 
kind  ;  of  all  that  have  been  fince  the  beginning  of  the 
World  to  this  tim;;  :  and  that  I  fliould  have  by  far  the 
iowel^  Place  in  Hell.  When  others  that  have  ccme  to  tal'^ 
vvitli  me  about  their  Soul  Concerns,  have  cxprcfT:.*d  ihi: 
Scnfc  iliey  have  had  of  ilieir  own  Wjckcdncfs,  by  laving: 
iaat  it  fetir.'d  to  them,  that  they  w^re  as    bad   a.> 


Mr»  Jo* NATHAN  Edwards.  37 

Devil  himfelf  ;  I  thought  their  Exprefiions  feemed  exceed- 
ing faint  and  feeble,  toieprefent  myWickednefs.  I  thought 
I  (hould  wonder,  that  they  Ihould  conient  themfelves  v-ith 
fuch  Exprefllons  as  thefe,  if  1  had  any  Reafon  to  imagine, 
that  their  Sin  bore  any  Proportion  to  mine,  (t  feerued  to 
me,  1  (hould  wonder  at  mv  felt,  if  1  fhou!d  exprefs  m^ 
Wickednefs  in  fuch  feeble  Terms  as  they  did. 

*'  My  Wickednefs,  as  I  am  in  rny  felf,  has  long  ap- 
pear'd  to  me  perfedly  ineffable,  and  infinitely  fwallowing 
up  all  Thought  and  Imagination  ;  like  an  inrinite  Deluge, 
or  infinite  Mountains  over  my  Head.  I  know  not  how  to 
cxprefs  better,  what  my  Sms  appear  to  me  to  be,  than  by 
heaping  Infinite  upon  Infinite,  and  multiplying  Infinite  by 
Infinite.  I  go  about  very  often,  for  this  many  Years,  with 
thefc  Expreiiions  in  my  Mind,  and  in  my  Mouth,  *'  Infinite 
upon  Infinite.  Infinite  upon  Infinite  I  "  When  I  look 
into  my  Heart,  and  take  a  view  of  my  W^ickednefs,  it  looks 
like  an  Abyfs  infinitely  deeper  than  Hell.  And  it  appears 
to  me,  that  were  it  not  for  free  Grace,  exalted  and  raifed 
up  to  the  infinite  Height  of  all  the  fulnefs  and  g'ory  of  the 
great  JEHOVAH,  and  the  Arm  of  his  Power  and  Grace 
ftretched  forth,  in  all  the  Majefiy  of  his  Power,  and  in  all 
the  Glory  of  his  Sovereignty  j  I  (hould  appear  funk  down 
in  my  Sins  infinitely  below  Hell  it  felf,  far  beyond  Sight 
of  every  Thing,  but  the  piercing  Eye  of  God's  Grace,that 
can  pierce  even  down  to  fuch  a  Depth,  and  to  the  bottom 
of  fuch  an  Abyfs. 

"  And  yet,  I  ben't  in  the  ]ea{l  inclined  to  think,  that 
I  have  a  greater  Convidion  of  Sin  than  ordinary,  it  feems 
to  me,  my  Conviction  of  Sin  is  exceeding  fmall,  and  faint. 
It  appears  to  me  enough  to  amaze  me,  ^at  I  liave  no  more 
Senfe  of  my  Sin.  I  know  certainly,  that  I  have  very  lit- 
tle Senfe  of  my  finfulnefs.  That  my  Sins  appear  to  me  fo 
great,  don't  feem  to  rfne  to  be,  becaufe  1  have  fo  much 
more  Conviftion  of  Sin  than  other  Chriftians,  but  becaufe 
1  am  fo  much  worfe,  and  have  fo  much  more  Wickednefs 
to  be  convinced  of.  When  I  have  had  ihefe  Turns  of 
weeping  and  crying  for  my  Sins,  I  thought  1  knew  in  the 
Time  of  it,  that  my  Repentance  was  nothing  to  my  Sin. 

*'  I  have  greatly  longed  of  late,  for  a  broken  Heart,  and 
^iielow  beiore  GOD.     And  when  I  afk  for  Humility  of 

D  3  aOD, 


38  The  Life  of  the  Reverend 

COD,  I  can't  bear  the  Thoughts  of  being  no  mere  hum- 
ble, than  other  Chnrtians.  It  feems  to  me,  that  tho'  their 
Degrees  ot  Humihry  may  be  fuitabic  for  them  ;  ytt  it 
would  be  a  vile  Self  exaltation  in  me,  not  to  be  the  loweft 
in  Humility  ot  all  Mankind.  Others  (fpcsk  of  their  long- 
ing to  be  humbled  to  the  Duft.  Tho'  ihst  may  be  a  pro- 
per ExprelTion  for  them,  1  always  think  for  my  felf,  that 
I  ou^lir  to  be  humbled  down  below  Hell.  *Tis  an  £x- 
prelFion  that  it  has  long;  been  natural  for  me  to  iife  inPrayer 
to  God.     I  ought  to  he  infinitely  low  before  GOD. 

"  It  is  affecting  to  me  to  think,  how  ignorant  I  was, 
vhen  1  was  a  young  Chrit^ian,  ot  the  bcttomlefs,  infinite 
Depths  of  Wickednefs,  Pride,  Hppocrify  and  Deceit  left  in 
my  Heart. 

I  Have  va{^ly  a  greater  Senfe^  of  my  univerfal,  exceed- 
ing Dependence  on  God's  Grace  and  Strength,  and  meer 
good  Pleafure,  of  late,  than  1  ufed  formerly  to  have  ;  and 
have  experienced  more  of  an  AbhorrencAof  my  ownRigh- 
•Jeoulnefs.  The  Thought  of  any  Comfort  or  Joy,  arifing 
in  me,  on  any  Coniideraticn,  or  Reflecflion  on  my  own  A- 
miablenefs,  or  any  of  my  Perfomances  or  Experiences,  or 
any  Goodnefs  of  Heart  or  Life,  is  naufeous  and  dcteilable 
to  me  And  yet  I  am  greatly  afHi6tcd  with  a  proucT  and 
felf-righteous  Spirit  ;  much  more  lenfibly,  than  I  ufed  10 
be  formerly.  I  fee  that  Serpent  rifin^  and  putting  forth 
it's  Head,  continually,  cvc^ry  where,  all  around  me. 

*'  Tho'  it  feems  to  me,  that  in  fome  Refpe^ls  I  was  a 
far  better  Chriftian,  for  two  or  three  Years  after  my  firft 
Converlion,  than  1  am  now  ;  and  lived  in  a  more  conftant 
Delight  and  Pleafurt  :  yet  of  late  Year«,  I  have  had  a 
more  full  and  con'Unt  Scnfe  of  the  abfolute  Sovereignty 
of  GOD,  and  a  delight  in  that  Sovereignty  ;  and  have  had 
m'bre  of  a  Stnfe  ot  the  Glory  o\  Christ,  as  a  Mediator, 
as  revealed  m  the  Gofpcl.  ( )n  one  Saturday  Night  in  pai- 
ficular,  had  a  particular  Difcovery  of  the  Excellency  of  the 
Gofpel  of  Christ,  above  all  other  Dov5>rincs  ;  To  that  I 
could  not  but  fay  to  my  felf;  "•  This  is  my  chofcn  liit^ht, 
my  chofcnDodrinc  :"  and  oi  Chnft,  '*  This  is  my  chofen 
Prophet.'*  It  appear'd  to  me  to.bc  fwect  beyond  all  Ex- 
"rciU^)M,  to  follow  Chnil,  and  to  be  taught  and   chiighten'd 

.1  r^^-ii.^i.  .1  Sv  him;  to  learn  ;»f  h;ni,    nnd  live  toh.m. 

Anothef- 


Mr.  Jonathan  Edwards,         39 

"  Another  Saturday  Night,  7^/7«^ry  I738,9.^had  fuch 
a  Senfe,  how  fvveet  and  blefled  a  Thing  it  was,  tC7  walk  in 
the  Way  of  Duty,  to  do  that  which  was  right  and  meet 
to  be  done,  and  agreeable  to  the  holy  Mind  of  GOD  ; 
that  it  caufed  me  to  break  forth  into  a  kind  of  a  loud 
weeping,  which  held  me  fome  Time  5  fo  that  I  was  for- 
ced to  fhut  my  felf  up,  and  taften  the  Doors.  I  could  not 
but  as  it  were  cry  out,  "•  How  happv  are  they  which  do 
that  which  is  right  in  the  Sight  of  GOD  !  They  are  blefTed 
indeed,  they  are  the  happy  ones  !"  1  had  at  the  fame  time, 
a  very  affecfting  Senfe,  how  meet  and  fuiiable  it  was  that 
GOD  (hould  govern  the  World,  and  order  all  Things  ac- 
cording ro  his  own  Pleafur^  ;  and  1  rejoyced  in  it,  that 
GOD  reigned,  and  that  his  Will  was  done." 


Part     III. 

Containing  a  Hiftory  of  his  Life  from  his  En- 
T E R I NG  on  theWork  of  the  Minillry,  unto 
his  Death. 


S  E    C    T    I    o   N      I. 
His  General  Manner  of  Life. 

M'l.  Edwards  made  a  Secret  of  his  private  Devo* 
tion,  and  therefore  it  cannot  be  particularly  known  ; 
tlio'  there  is  much  Evidence,  that  he  was  puncflual,: 
confcant  and  frequent  in  fecret  Prayer,  and  often  kept  Days 
of  Farting  and  Prayer  in  fecret  ;  and  fet  a  part  Time  loi 
ferious,  devout  Meditations  on  fpiritual  and  eternal  things, 
as  part  of  his  religious  Exercife  in  fecret.  It  appears  by 
his  Diary  that  in  his  Youth  he  determined  to  attend  fecret 
Prayer  more  than  twice  a  Day,  when  Circumflances  would 
allow.  He  was,fo  tar  as  it  can  be  known, much  on  his  Knees 
in  fecret,and  in  devout  reading  God's  Word,  &  Meditation 
upon  it.  And  his  conftant,  folemn  convcrfe  with  GOD  in 
thefe  Exercifes  of  fecret  Religion  made  his  Face,  as  it  were, 
to  ftiine  before  others.  His  Appearance,  his  Countenance, 
Words  and  whole  Demeanour,   (tho'  without  any  thing  of 

D  4  affecUd 


40  The  Life  of  the  Reverend 

affc(5led  Grimace  and  four  Auflerlty)  wns  attended  with 
a  Serioufnefs,  Gravity  and  Solemnity,  which  was  the  na- 
tural genuine  Indjcations  and  ExprelFion  of  a  I'ccp,  abiding 
^caU  of  divine  Things  on  his  Mind,  and  of  his  livmg 
conftantly   in  the  fear  ot  God. 

Agreeable  to  his  Refolutions,  he  was  verv  careful  and 
abftemious  in  eating  and  drinking  ;  as  dou'^tlefs  it  was 
Deceflary  fo  great  a  Student, and  a  Perfon  of  fo  delicate  and 
tender  a  bodily  make  as  he  was,  fhould  be,  in  order  to  be 
comfortab'e  and  ufetul.  When  he  had,  by  careful  Obfcr- 
vation,  tound  what  kind,  and  what  quantity  of  Diet,  beft 
fuited  his  Conftitution,  and  rendered  him  moll  til  to  purfue 
his  Work,  he  was  very  ftri(5t  and  exa6V  in  complying  with 
it  ;  and  in  this  refpect  lived  by  Rule  j  and  herein  conHantly 
|)radlired  great  Self-denial  :  Wluch  he  alfo  did  in  his  con- 
Itant  early  rifing,  in  order  to  redeem  Time  for  his  Study, 
He  uled  himfelf  to  rife  by  four  or  between  four  and  five  in 
the  Morning. 

Tho*  he  was  of  a  tender  and  delicate  Confiirution,  yet 
few  Students  are  capable  of  clofe  Application  iTi:.re  Hours 
in  a  D^y  than  he.  He  commonly  fpent  thirteen  Hours 
every  Day  in  his  Study.  His  moft  ufual  Diverfion  in  the 
Summer  was  riding  on  Horfeback  and  walking.  He  would 
commonly,  unlefs  diverted  by  Company,  ride  two  or  three 
JMilcs  after  Dinner  to  fome  lonely  Grove,  where  he  would 
difmount  and  walk  a  while.  At  v;hich  times  he  generally 
carried  his  Pen  and  Ink  with  him,  to  note  any  Tlicught 
that  Ihoiiid  be  fuggefted,  which  he  chofe  to  retain  and  pur- 
fje,as  whtit  promiled  feme  Light  on  any  important  SubjefV. 
In  the  \Vint2r  he  was  wont  almoin  daily  to  take  an  Ax  and 
chop  Wood  moderately  forihc  fpaceof  half  anHour  or  more. 

He  had  an  uncommon  thirfl  tor  Knowledge,  in  ihepur- 
fuit  of  which, he  fpared  no  Coll  nor  Pains.  He  read  a'l  the 
Books,  efpecially  Books  ot  Divinity,  that  he  could  come  at, 
from  v;hich  he  could  hope  to  get  any  help  in  his  purluit  of 
Knov;ledgc.  And  ii^this,  he  conhnd  not  himleJt  to  Au- 
thors ol  any  particiW  Sevft  or  Denomination  ;  yea  toe  k 
much  pains  to  come  at  the  Books  of  the  mol>  noted  Wri- 
ters, who  ad\'ancc  a  Scheme  or  Divinity  mort  contrary  to 
his  own  Principles.  Eut  he  Hudicd  the  Bible  more  than 
ail  oiherBook  .,and  more  ilnn  moll  other  Divines  do.  His 
uncommon  acquaintance  with  the  Bible  appears  in  his  Scr- 
2nuns,and  in  moft  of  hisPublicat»ons  ;  and  Ins  great  pains  in 

(tudvinff 


Jif r.  Jonathan  Edwards.        4,1 

ftudying  it  are  manifeft  in  his  Manufcript  Notes  upon  it ; 
of  which  a  more  particular  Account  may  be  gven  here- 
after. He  took  his  religious  Principles  from  the  Bible, and 
not  from  any  human  Syftem  or  Body  of  Divinity.  Tho* 
his  Principles  were  Caivini/iicy  yet  he  called  no  Man, Father. 
He  thought  and  judged  for  himlelf,  and  was  truly  very 
much  of  an  Original.  This  is  evident  by  what  he  pub- 
liihed  in  his  Life- time,  and  is  yet  more  fo  by  his  M SS 
Many  Volumes  of  which  he  has  left ;  and  the  Reader  may' 
expert  a  more  particular  Account  of  them  in  the  Sequel. 
For  readmg  was  not  the  only  Method  he  took  to  improve' 
his  Mind  ;  but  he  did  this  much  by  Writing  j  without 
which,  'tis  probable  no  Student  can  make  Improvements 
to  the  belV  Advantage.  Agreable  to  Rcfolution  nth,  he 
applied  himfelf  with  all  his  Might  to  find  out  the  Truth-: 
He  fearched  for  Underftanding  and  Knowledge,  as  for  Sil- 
ver, and  digged  for  it, as  for  hidTreifures.  Every  thought 
onany  Subjedt,  which  appear'd  to  him  worth  purfumg  and 
prelervingjhe  purfued,as  far  as  he  then  could,wiih  hisPen  ia 
his  Hand.  Thus  he  was  all  his  Days,  like  the  buCy  Bee, 
colle(5ling  from  every  opening  Flower,  and  ftoring  up  a 
Stock  of  Knowledge,  which  was  indeed  fweet  to  him,  as 
theHoney  &  theHoney  comb.  And  as  he  advanced  inYears 
and  in  Knowledge,  his  Pen  was  more  and  more  employed, 
and  his  Manufcripts  grew  much  fafter  on  his  Hands. 

He  was  thought  by  fome,  who  had  but  a  flight  Ac- 
quaintance with  him  to  beftifF&  unfociable  j  but  this  was 
owing  to  want  of  better  Acquaintance.  He  was  not  a  Man 
of  many  Words  indeed,  and  was  fomewhat  referved  among 
Strangers,  and  thofe  on  whofe  Candor  and  Friendfhip  he 
did  not  know  he  could  rely.  And  this  was  probably  owing 
to  two  Things.  Fir/^,  the  ftria  Guard  he  fet  over  his 
Tongue  from  his  Youth, which  appears  by  his  Refolutions, 
taking  great  Care  never  to  ufe  it  iq  any  way  that  might 
prove  mifchievous  to  any  ;  never  to  Jtn  zviih  hlsTongue  \  or 
to  improve  it  in  idle,  trivial  and  impertinent  Talk,  which 
generally  makes  up  a  great  Part  of  theCoverfation  of  thofe 
v/ho  are  fulJ  of  Words  in  all  Companies.  Hewis  fenfiblc 
that  in  the  multitude  of  Words  there  wanteth  notSin  ;  and 
therefore  refrained  his  Lips,  and  habituated  himfelf  to 
tlmk  before  hcfpoke^  and  to  propofe  fome  good  End  even 
in  tA  *-is  Words  ;  which  led  him  to  be  above  many  others, 
•^'  to  St,  James's  Advice^  Jlow  to  fp(ak.    Secondly, 

this 


42  The  Life  of  the  Reverend 

this  was  in  Part  the  effc(5>  of  his  bodily  Conftitution.  He 
poiTcfled  bur  a  comparative  fmall  Stock  of  animal  Lite  : 
his  animal  Spirits  were  low,  and  he  had  not  Strength  of 
Lung.s  to  fpare,that  would  be  necefTary  in  order  to  make  him 
V'hat  would  be  called,  an  affable,  facecious  (lenilcman,  in 
all  Companies,  lliey  who  have  a  great  flow  of  animal 
Spirits,  and  fo  can  fpeak  with  more  Eafe  and  lefs  Expencc, 
may  doubtlefs  lawfully  practice  free  Converfation  in  all 
Companits  tor  a  lower  End,  (e.  g.  to  pleafe  and  render 
themfeUes  acceptable)  than  he,  who  has  not  fuch  a  Stock 
to  expend  upon.  It  becomes  h'lm  to  referve  what  he  has, 
for  higher  and  more  important  Service.  Befides,  the 
wanr  of  animal  Spirits  lays  a  Man  under  a  w^u/^r^/ inability 
to  that  freedom  ot  Converfation,  at  all  times,  and  in  what- 
ever Company  he  is  ;  which  thofe  of  more  Life  naturally 
go  into  i  and  tiic  greateft  Degree  of  a  fociable  Difpofition, 
Humility  and  Benevolence,  will  not  remove  this  ObiUcle. 

He  was  not  forward  to  enter  into  any  Difpute  among 
Strangers,  and  in  Companies  where  were  Perlons  of  diffe- 
rent Sentiments  ;  as  he  was  fenfible  that  luch  Difputes  are 
generally  unproiitable,  and  otten  finiul  and  ot  bad  Confe- 
quence  ;  and  he  tho't  he  could  difpute  to  the  bel^  Advan- 
tage with  his  Pen  in  his  H.ind  :  Yet  he  was  always  tree  to 
give  his  Sentiments  on  an\Subje6t  propofed  to  him  ;  and  re- 
move anyDifiiculties  orObje61ions  offered  by  way  ot  Enqui- 
ry, as  lying  in  the  Way  of  what  he  looked  upon  to  be  the 
Truth.  But  how  groundlefs  the  imputation  ot  l^'.ff  and 
nnJQc'iable  was,  his  known  and  tried  Friends  befl  knew. 
They  always  found  him  eafy  of  acccfs,  kind  and  conde- 
scending ;  and  tho'  not  talkative,  yet  affable  and  ixtt. 
Among  fuch  wl^cfe  Candor  and  Friendfliip  he  had  experi- 
enced, he  threw  off  the  Referve,  and  was  mot^  open  and 
free  ;  quite  patient  ot  Contradi(5lion,  while  the  utmofi  Op- 
pofition  was  made  to  his  Sentiments,  that  could  be  by  any 
plaufibie  Argumcnrs  or  Objections.  And  indeed,  he  \*as 
on  all  Occations,  quite  lociable  and  free  with  all,  who  had 
any  fpecial  Bufincls   wiih  him. 

In  his  Condua  in  his  Family  he  prac^ifcd  that  confci- 
entious  exadncls  which  was  perfpiltuous  in  ^11  his  Ways. 
He  m:iinfained  a  gre.it  eOeem  and  regard  tor  his  amiable 
and  excellent  Confort.  Much  ot  the  tender  and  kind  was 
exprelFcd  in  his    Converlation  with  her   and   condu<5l  to- 

wards 


Mr,  JonathanEwards.  43 

wards  her.  He  was  won't  frequently  to  admit  her  into  his 
Study,  and  converfe  freely  with  her  on  Matters  of  Religion, 
And  he  ulcd  commonly  to  pray  with  her  in  his  Study,  at 
leaft  once  a  Day,  unlefs  fomeihing  extraordinary  prevented. 
The  time  in  which  this  ufed  to  be  commonly  artended> 
was  jurt  before  going  to  Bed,  after  Prayers  in  the  Family. 
As  he  rofe  very  early  himfelf,  he  was  wont  to  have  his 
Family  up  in  feafon  m  the  Morning  ;  after  which,  before 
the  Faipily  entered  on  the  Bufinefs  of  the  Day, he  attended 
on  Family  Prayers.  When  a  Chapter  in  the  Bible  was 
read,  commonly  by  Candle-light  m  the  Winter  ;  upon 
which  he  aiked  his  Children  Q.iei>ions  according  to  their 
Age  and  Capacity  ;  and  took  Occafion  to  explain  feme 
Parages  in  it,  or  enforce  any  Duty  recomended  &c.  as  he 
thought  mo?i  proper. 

He  was  careful  and  thorough  in  the  Government  of  his 
Children  ;  and,  as  a  Confequcnce  of  this,  they  revertnced, 
^eemed  and  loved  him.  He  took  fpecial  care  to  begin  his 
Government  of  them  in  Seafon.  When  they  firft  difco- 
vered  any  conHderable  degree  of  Will  and  Stubbornnefs,he 
would  attend  to  them  till  he  had  thoroughly  fubdued  them 
and  brought  them  to  fubmit.  And  fuch  prudent  thorow 
Difcipline,  cxercifed  with  the  greateft  Calmnefs,  and  com- 
monly wirhour  ftriking  a  Blow,  being  repeated  once  or 
twice,  was  generally  fufficient  for  that  Child  ;  and  ef-- 
feaually  eftablifhed  his  parental  Authority,  and  produced' 
a  chearful  Obedience  ever  arjter. 

He  kept  a  watchful  Eye  over  his  Children,  that  he 
might  admonifli  rhem  of  the  fir/i  wrong  Step,  and  dired: 
them  in  the  right  Way.  He  tookOpportunities  to  treat  with 
them  in  his  Study,  fingly  and  particularly  about  their  own 
Soul's  Concerns  ;  and  to  give  them  Warning,  Exhortation 
and  Direction,  as  he  faw  Occafion  He  took  much  Pains 
to  inrtrucl  them  in  the  Principles  of  Religion  ;  in  whi'-h 
he  made  ufe  of  the  AJfemhly's  Shorter  Catechifm  :  not  mecrly 
by  taking  care  that  they  learned  it  by  Heart  -,  but  by  lead- 
ing them  into  an  undertl^ndmg  of  the  Do^rines  therein 
taught,  by  asking  them  Q«ieftions  on  each  Anfwer,  and 
explaining  it  to  them.  His  ufual  time  to  attend  this  was 
on  the  Evening  before  the  Sabbath.  And  as  he  believed 
that  the  Sabbath  or  holy  Time  bgan  at  Sun-fet  the  Even- 
ing before  the  Day,  he  order'd  his  Family  to  liniHi  ail  their 

fecular 


44  The  Life   of  the  Reverend 

fecular  Bufinefs  by  that  time  or  before  ;  when  they  were 
s!i  called  together,  and  a  Pfalm  was  lung  and  Prayer  at- 
tended, as  an  Introduction  to  the  falsifying  the  Sabbath. 
This  care  and  exacf^nefs  effe(5tually  prevented  that  intruding 
on  holy  Time,  by  attending  on  fecular  Bufinefs,  too  com- 
mon in  Families  where  the  Evening  before  the  Sabbatk 
is  pretended  to  be  obferved. 

He  was  a  great  Enemy  to  young  People's  unfcafonabic 
Company-keeping  and  Frolicking,  as  he  look'd  upon  it  a 
great  Means  ot  corrupting  and  ruining  Yourh.  And  he 
thought  the  Ex^ufe  many  Parents  make  for  tolerating  their 
Children  in  it,  (viz.  that  it  is  the  Cuftom,  and  others  Chil- 
dren praifVife  it,  wl-.ich  renders  it  difficult,  and  even  impof- 
fibiC  to  retrain  theirs)  was  infufficient  and  frivolous  :  and 
manifeHed  a  great  Degree  of  Stupidity,  on  fuppofition  the 
pradiice  was  hurtful  and  pernicious  to  their  Souls.  And 
when  fome  ot  his  Children  grew  up  he  found  no  difficulty 
in  retraining  them  from  this  pernicious  Pra6ticc  ;  but  ihey 
chearfully  complied  with  the  will  of  their  Parents  herein. 
He  allowed  not  his  Children  to  be  from  home  after  nine 
o'clock  at  Night,  when  they  went  abroad  to  fee  their 
Friciids  and  Companions.  Neither  were  they  allowed  to 
fjt  up  much  alter  that  Time,  in  his  own  Houfe,  when  any 
came  to  make  them  a  vifit.  li  any  Gentleman  defired 
Acquaintance  with  his  Daughters ;  atter  handfomely  intro- 
ducing himfelf,  by  properly  confulting  the  Parents,  he  was 
allowed  all  proper  Opportunity  for  it  j.  a  Room  and  Fire, 
if  needed  :  but  mult  not  intrude  on  the  proper  Hours  of 
Reft  and  Sleep,  or  the  Religion  and  Order  of  the  Family. 

He  had  a  ftrivft  and  inviolable  regard  to  JuHice  in  all 
his  dealings  with  his  Neighbours,  and  was  very  careful  to 
provide  for  Things  honcft  in  the  fight  of  all  Men  ;  fo  that 
fcarcely  a  fclan  had  any  Dealings  with  him,  that  was  not 
confcious  of  liis  uprlghtnefs.  He  appeared  to  have  a  facrcd 
regard  to  truth  in  his  Words,  both  in  Promifcs  and  Narra- 
tions, agreeable  to  his  Refolutions.  This  doubtlefs  was 
one  Rcafon  why  he  was  not  fo  full  of  Words  as  many 
are.     No  Man  tcarcd  to  rely  on  his  Veracity. 

He  was  cautious  in  chufing  his  intimati  Frunds^znd  there- 
fore had  not  many  thai  might  properly  be  called  fuch.    B' 
to  ihtm  he  ftiewcd  himfclf  fracndly  in  a  peculw^^  man:.. 


Mr,  Jonathan  Edwards,  45 

He  was  indeed  a  faithful  Friend,  and  able  above  moft  o- 
thers  to  keep  a  Secret.  To  them  he  difcoverM  himfelf 
more  than  to  others,  led  them  into  his  Views  and  Ends 
in  his  Condu6t  in  particular  Inftances  :  by  which  (hey  had 
abundant  Evidence  that  he  well  underftood  human  Naiure  ; 
and  that  his  general  Refervednefs,  and  many  particular 
Inftances  of  his  Condu6t,  which  a  Stranger  might  impute 
to  ignorance  of  Men,  were  really  owing  to  his  uncommon 
Knowledge  of  Mankind. 

Hrs  Converfarion  with  his  Friends  was  always  favory 
and  profitable  :  In  this  he  was  remarkable,  and  almoft 
iingular. — He  was  not  wont  to  fpend  his  time  with  them, 
in  Scandal,  Evil-fpeaking  and  Back-biting,  or  in  foolifh 
Jefting,  idle  chat,  and  telling  Stories  :  But  his  Mouth  was 
that  of  the  Juft,  which  bringeth  forth  Wifdom,  and  his 
Lips  difperfed  Knowledge.  His  Tongue  was  as  the  Pen 
of  a  ready  Writer,  while  he  converfed  about  important, 
heavenly,  divine  Things,  which  his  Heart  was  fo  full  of, 
in  fuch  a  natural  and  free  manner,  as  to  be  moft  enter- 
taining and  in(\ru<5tive  :  fo  that  none  of  his  Friends  could 
enjoy  his  Company  without  Inftrudion  and  Profit,  unlefs 
it  was  by  their  own  fault.  *; 

His  great  Benevolence  to  Mankind  difcovered  it  k](^ 
among  other  ways,  by  the  uncommon  regard  he  fhewed 
to  Liberality,  and  Charity  to  the  Poor  and  DiftrefTed.  Fie 
was  much  in  recommend  ng  this,  both  in  his  publ-ckDif- 
courfes  and  private  Cbnverfation.  He  often  declared  it  to 
be  his  Opinion,  that  profefTed  Chriftians,  in  thefe  Days  are 
greatly  deficient  in  this  Du^y  ;  and  much  more  (Oy  than 
in  moll:  other  Parts  of  external  Chriftianity.  He  often  ob- 
ferved  how  much  this  is  fpoken  of,  recommended  and  en- 
coura^ed  in  the  holy  Scripture,  efpecially  in  the  New- 
Teftament.  And  it  was  his  Opinion,  that  every  particu- 
lar Church  ought  by  frequent  and  liberal  ContribuMons, 
to  maintain  a  publ'ck  Stock,  that  might  be  ready  for  the 
poor  and  neceiTitous  Members  of  that  Church  :  and  that 
the  principal  Bufinefs  of  Deacons  is  to  take  care  of 
the  Poor  in  the  faithful  and  judicious  Diftnbution  and 
improvement  of  the  Church's  temporals,  lodged  in  their 
Hands,  And  he  did  not  content  himfelf  with  only  re- 
commending Charity  to  others,  but  pradis'd  it  much  him- 
/ejf:    Tho',  according  to  his  Mafter's  Advice,   he  took 

great 


4 6  The  Life  of  the  Reverend 

greatCare  to  conceal  his  Deeds  of  Charity  ;  bywhichMeani 
doubtlefs  moll  o\  his  Alms-deeds  will  be  unknown  till  the 
Refurroc^ion,  which  if  known,  would  prove  him  to  be  as 
great  an  Inft.incc  of  Charily  as  any  that  can  be  produced 
in  this  Age.  This  is  not  mver  Conjecture,  but  is  evident 
many  ways.  He  vv2S  forward  to  give  on  all  publick  Occa- 
fions  of  Charity,  rho'  when  it  could  properly  be  done,  he 
always  conccaTd  the  Sum  given.  And  lome  InOanccs  of 
his  giving  more  privately  have  accidentally  cume  to  the 
KnovNl  vie  ct  oilicrs,  in  which  his  Liberality  appeared  m 
a  v<^rv  extraordinary  Degree.  One  of  the  Inrtances  was 
this.  Upon  hearing  that  a  poor  oblcure  Man,  whom  1  e 
never  faw,  or  any  of  his  kindred,  was  by  an  extraordin?ry 
bodilv  Diforder,  brought  to  great  Straits  ;  he,  uiiafked, 
gave  *  to  a  Friend  lo  be  delivered  to  the  diftreflcd 
Perfon  ;  having  firll  required  a  Promile  of  him,  that 
he  wouM  let  neither  the  Ferlon,  who  was  the  Objec5l  of 
bis  Charity,  nor  any  one  elfe  know  by  whom  it  was 
given  This  may  ferve  both  as  an  Inftance  of  lii«  extra- 
ordinary Charity,  and  of  his  great  Care  to  conceal  it.  f 

Mr.  Edwards  had  the  incft  univerfa)  Chara6fer  of  a 
gfjcd  Pre-chd  of  almoft  anv  Miniller  in  this  Age.  There 
were  but  tew  that  heard  him,  who  did  not  call  him  a  good 
Preacher,  however  they  might  dillike  his  religious  Piinci- 
ples,  and  be  much  offended  at  the  fame  Truths  when 
iteljvcred  by  others  :  And  moff  admired  him  above 
aH  that  ever  they  heard.  His  Fminency  as  a  Preacher 
feen)s  to  be  owing  to  the  following  Things. 

Pirj}^  The  ercat  Pains  he  took  in  compofing  his  Ser- 
mons, efpecially  in  the  firff  Part  of  his  Life  As  by  hi^ 
cariy  Tiline,  and  conftant  atiention  to  his  Study,  he  had 
more  time  than  moft  others  ;  lo  he  fpent  more  time  in 
making  his  Sermons.  He  wrote  moil  of  his  Sermons  all 
out.  .^rr  near  twenty  Years  alter  he  liif^  began  to  preach  ; 
tiio'  he  did  not  wholly  confine  himfcif  to  his  Notes  m  his 
delivering  them. 

Secondly^ 

•  A  corfjderablc  Sum. 

^  As  both  ihc  River,  and  tbc  Ob]e<f>  of  Ms  Chanty  arc  dear?, 
and  all  the  Ends  of  the  propofed  fecrccy  arc  ar.fwcrcd  ;  'tis 
tliought  not  inconfiflcnt  with  the  above  mentioned  Proiuifls 
to  make  known  the  f  i.6\,  as  it  is  here  related. 


Mr.  Jonathan    Edwards.        47 

Suondly,  His  great  acquaintance  with  Divinity,  his  ftudy 
and  knowledge  of  the  Bible.  Hjs  extenfive  and  univerfal 
Knowledge,  and  great  clearnefs  of  Thought,  enabled  him 
to  handle  every  Subjed  with  great  Judgment  and  Propriety, 
and  to  bring  out  of  his  Trcafury  things  new  ar.d  old. 
Every  Subjed  he  handled  was  inftrudive,  plain,  entertain- 
ing and  profitable  ;  which  was  much  owing  to  his  being 
Mafter  of  the  Subje<ft,  and  his  great  fkill  to  treat  ir  in  a  moft 
natural,  eafy,  and  profitable  Manner.  None  of  his  Com- 
pofures  were  dry  Speculations,  or  unmeaning  Harangues, 
or  Words  without  ideas.  When  he  dwelt  on  rbofeTruths 
which  are  much  controverted  and  oppofed  by  many, which 
was  often  the  Cafe,  he  would  fet  them  in  fuch  a  natural 
and  eafy  Light,  and  every  Sentiment  from  Step  to  Step, 
would  drop  from  his  Lips,  attended  with  fuch  clear  and 
ftriking  Evidence,  both  from  Scripture  and  Reafon,  as  even 
to  force  the  affent  of  every  attentive  Hearer. 

Thirdly^  His  excellency  as  a  Preacher  was  very  much 
the  Effe6t  of  his  great  Acquaintance  with  his  own  Heart, 
his  inward  Senfe  and  high  Relifh  of  divine  Truths,  and 
the  high  Exercife  of  true,  experimental  Religion.  This 
gave  him  a  great  infight  into  human  Nature  :  He  knew 
what  was  in  Man,  both  the  Saint  and  the  Sinner.  This 
helped  him  to  Skill, to  lay  Truth  before  the  M1nd,fo  as  not 
only  to  convince  the  Judgment,  but  toych  the  Heart  and 
Confcience  ;  and  enabled  him  to  fpeak  out  of  the  abun- 
dance of  his  Heart,  what  he  knew,  and  teftify  what  he  had 
feen  and  felt.  This  gave  him  a  tafte  and  difcerninjj:,  with- 
out which  he  could  not  have  been  able  to  fill  his  Seraions, 
as  he  did,  with  fuch  firiking,  affecting  Sentiments,  all  fuit- 
cd  to  folemnize,  move,  and  rectify  the  Heart  of  the  Hearer. 
His  Sermons  were  well  conneded,  not  ulua'ly  long,  an4 
commonly  a  large  Part  taken  up  in  the  Improvement ; 
which  was  clofely  conneiled  with  the  Subject,  and  conUll- 
ed  in  Sentiments  naturally  flowing  from  it. 

But  no  Defcription  of  his  Sermons  will  give  the  Rea- 
der the  Idea  of  them  which  they  have  who  fat  under  his 
Preaching,  or  have  even  read  feme  of  his  Difcourfes  which 
are  in  prmt.  There  is  a  great  Number  now  in  Manu- 
fcripr,  which  are  probably  as  worthy  the  view  of  the  Puh- 
lick,  and  at  leaft  tend  as  much  to  inn:ru(^  and  quickea 
Chrilii;ins,  as  molt  that  have  been  publilhed  in  this  Cen- 

His 


^S  The  Life  of  the  Reverend 

His  Appearance  in  the  Defk  was  with  a  good  Gracf, 
and  his  delivery  eafy,  natural  and  very  folemn.  He  had 
not  a  llronp:,  loud  Voice  ;  but  appear'd  with  luch  gravity 
and  lolcmnity,  and  fpakc  with  fuch  diltindiitfb,  clearneis 
and  precilion  ;  his  Woids  were  f6  fu'l  of  Ideas,  fet  in  luch 
a  plain  and  ftriking  Light,  that  few  Speakers  have  been  fo 
able  to  demand  the  Attention  of  an  Audience  as  he.  His 
V/ords  often  difcover'd  a  great  degree  of  inward  fervor, 
without  much  Noife  or  external  Emoti<n,  ar»d  fe!l  with 
great  weiglit  on  the  Min^sof  his  Hearers.  He  made  but 
little  Morion  ot  his  Head  or  Hands  in  the  Dt(k,  but  Ipjke 
fo  as  to  dilcover  the  Morion  of  his  own  Heart,  which  tcrjd- 
ed  in  the  moft  natural  and  efFcCtual  manner  to  move  and 
afFe(51  others. 

As  he  wrote  his  Sermons  out  at  large  for  many  Years, 
and  always  wrote  a  confiderable  part  of  moll  of  his  pub- 
Jick  Difcourfes  ;  fo  he  carried  his  Notes  inio  the  Defk  with 
him,  and  read  the  moft  that  he  had  wrote  ;  yet  he  was  not 
fo  confined  to  his  Notes,  when  he  had  wrote  at  large,  but 
that,  if  fome  Thouglus  were  fuggeded  while  he  was 
fpejking,  which  did  not  occur  when  writing,  and  appeared 
to  him  pertinent  and  ftriking,  he  would  deliver  them  ;  and 
that  vvith  as  great  propriety  and  fiuencv,  and  oftner  with 
grcaHT  pathos,  and  attended  with  a  more  fiMifible  good 
effcd  on  !us  Hearers,  than  a:l  he  liad  Arote. 

Tno',  as  has  been  obferved,  he  was  wott  to  read  (o 
confiderable  a  part  of  what  he  delivered  ;  yet  lie  was  Mar 
Jrom  thinking  this  the  beQ  way  of  preaching  in  gene- 
ral ;  and  look'd  upon  his  ufing  hij-Notes  io  much  as  he  did, 
a  Deficiency  and  infirmity.  And  in  the  laiicr  par:  of  his 
Life  was  inclined  to  think  it  had  been  better,  if  he  had 
never  accullomed  himlclf  to  life  his  Notes  at  all.  It  ap- 
peared to  him  that  preaching  wholly  without  Noies,  agre- 
eable to  the  Cuftom  in  mo!l  Proteflant  Countries,  and 
what  fetms  evidently  to  huvj  been  the  manner  of  the 
Apof^les  and  primitive  Miiiiflers  of  the  Gofpel,  was  by 
far  tlie  moll  natural  way  ;  and  had  the  grcateft  tendency 
on  the  whole,  to  anfwcr  the  P>id  of.  Preaching :  and 
fuj)i)ofed  that  none  who  had  Talents  equal  to  the  Woik 
of  thcMii^iffry,  was  incapable  of  fpeaking  Mcmorlter,  if  he 
took  fuiiable  Pains  for  this  Attairmer.t  from  his  YoutFi. 
He  would  have  the  young  Preacher  wri:e  all  his  Senn<'f.jr, 
or  at  Icall  moA  of  ihcm,out  it  lar£c  -,  and  inflepd  oirt^^rvf 


A/r.  Jonathan  Ed-wards.  49 

them  to  his  Hearers,  take  pains  to  commit  them  to  Me- 
mory. Which,  tho*  it  would  require  a  great  deal  of  La* 
bour  at  firft,  yet  would  foon  become  eafier  by  ufe,  and 
help  him  ro  fpcak  more  corredtly  and  freely,  and  be  of 
great  Service  to  him  all  his  Days. 

His  Prayers  were  indeed  extempore.  He  was  the  farthelt 
from  any  appearance  of  a  Form, as  to  his  Words  &  manner 
ofExprelFion-of  almort  anyMan.  He  was  quite  finguiarand 
inimitable  in  this,  by  any  who  have  not  a  Spirit  of  real 
and  undiflembledDcvotion.  Yet  he  always  exprefled  himfeJf 
wi!hDecency&  Propriety.  He  appeared  to  have  much  of 
the  Grace  and  Spirit  of  Prayer  j  to  pray  with  the  Spirit 
and  with  theUnderilanding  :  and  he  perform'd  this  part  of 
Duty  much  to  the  acceptance  and  edification  of  thofe  wbo 
joined  with  him.  He  was  not  wont,  in  ordinary  Cafes  to 
be  long  in  his  Prayers  :  an  error  which  he  obkrved  was 
often  hurtful  to  pubJick  and  focial  Prayer,  as  it  tends  ra- 
ther to  damp  than  promote  true  Devotion, 

He  kept  himfelf  quite  free  frorri  worldlyCares.  He  gave 
himfelt  wholly  to  the  Work  ot  the  Miniftry,  and  entangled 
not  himfelf  with  the  AfF^^irs  of  this  Life.  He  leit  the  par- 
ticular Over  fight  2nd  Dire<5\ion  of  the  temporal  Concerns 
of  his  Family,  almoft  entirely  to  Mrs.  Edwaras  ;  who  wifs 
better  able  than  moil  of  her  Sex  to  take  the  whole  Care  of 
them  on  her  Hands.  He  was  lefs  acquainted  with  mort  of 
his  temporal  Affairs  than  many  of  h)s  Neighbours  ;  and 
fcldom  icnew  when  and  by  whom  his  Forrage  for  Winter 
was  gathered  in,  or  how  many  milk  Kiiie  he  had  j  whenc;; 
his  liable  was  turnilhcd  &c. 

He  did  not  make  it  his  Cuf^om  to  vifit  his  People  in 
their  ownHoufes,  unlefs  he  was  fent  for  bv  theSick  ;  or  he 
heard  that  they  were  under  fome  fpccialAfflidion.  In  fieid 
of  vifiting  trom  Houfe  to  Houfe,  he  ufed  to  preach  fre- 
quently at  private  Meetings  in  particular  Neighbourhoods  ; 
and  often  call  the  young  People  and  Children  to  his  own 
Huufe  :  when  he  uftd  to  pray  with  them  &  treat  with  them 
in  a  manner  fuited  to  theirYears  &  Circumftances.  And  he 
catechized  theChildren  in  puhlick  everySabbath  in  theSum- 
mer.  And  he  ufed  fometimes  to  propofcQueftions  to  particu- 
lagyoungPerfons  in  writing/or  them  10  anf^'er  after  a  proper 

Ji  timo 


5©  The  Life  of  the  Reverend 

time    given    to  them    to   prepare.     In    putting  out   thefe 
Queftions,lic  cndeuvoured  to  luit  them  to  the  Age,  Genius 
and  Abilities  of   thofe  to  whom    they  vere  given.      His 
Queftions  were  generally  fuch  as  required  but  a  Ibort  Anf- 
wer  ;  and   yet  could  not  be  anfwered    without   a  particular 
Knowledge  of   fome  hil^oricai  Part  of  the  Scripture  ;    and 
therefore  led,  and  (Jven  obliged  Perfons  to  ftudy  the  Btble. 
He  did  not  ncgl2(5\  vifiting  his  People    from    Houfe  to 
Houfe,  becaufe  he  did  not  look  upon  it,  in  ordinary  Cafes, 
to  be  one  Part  of  the  Work  of  the  Gofpel  MiniPer.     But 
lie  fuppofed    that  Minifters   fbould,  with    refpecl  to   this, 
confult  their  ownTalents  and  CircumOances,  and  vifu  more 
or  lefs,    accordmg  to  the  degree  in  which  they  could  hope 
hereby  to  promote  the  great  Ends  of  the  Gofpel  Miniftry. 
He  obferved,  that  feme  Minifters  had  a  talent  atenieriain- 
ing  and  profiting  by  occafional  Vifits  among  their  People. 
They  have  Words  at   Will,   and  a  knack    at   introducing 
profitable,  religious  Difcourfe  in  a  free,  natural,  and,  as  it 
were  undefigned  way.     He  fuppofed    fuch   had   a    call   to 
fpend  a  great  deal  oi  their  time  in   vifiting   their   People. 
But  he  looked  on  his  Talents  to  be  quite  otherwife.     He 
was  not   able  to  enter  into   a  free  Converfation  with  every 
Pcrfon  he  met  with,  and  in  an  eafy  manner  turn  it  to  what 
Topick  he  plcafed,  without  the  lielp  of  others,    and,   as  it 
may    be,    againft   their  Inclination.     He   therefore  found 
that  liis  vifits  of  this  kind  mufi  be  in  a  great  degree  unpro- 
fitable.    And  as  he  was  fettled  in  a  great  Town,  it  would 
take  up  a  great   part  of  his   Time  to  vifit  from    Houfe  to 
Houfe  i    which   he  thought  he  could  fpend  in  his  Siudy  to 
much  more  valuable  Purpofcs,  and  fo  as   much   better  to 
promote  the  great  Knds  of  his  Miniflry.     For  it  appeared 
to  him,  that  he  could  do  the  grcateft  good   to   Souls,   and 
moft  promote   the    intercfi   of   Chrilt   by    preaching  and 
writing,   and  converfing  with  Perfons  under  religious  Im- 
prclTions  in  his  Study  ;  whrrc  he  encouraged  all  fuch  to  re- 
pair ;  where,  they  might  be  fure,  in  ordinai7  Cafes, to  find 
him  :  and  to  be  allowed  eafy  acccfs  to  him,  and  where  they 
were  treated  with  all  defirable  tendernefs,kindnefs5c  familia- 
rity.    In  times  thcrclorc  of  the  out- pouring  of  God's  Spirit, 
and  the  revival  of  Religion  among  his  People,  his  Study  was 
throng'd  withPerfons  to  lay  open  their  fpiritual  Concerns  to 
him,  and  feck  hisAdviccand  Dirc(5^jon  :  whom  he  received 
and  convcrfcd  with,  with  grcst   freedom  and  pleafurc,'nnd 

bad 


Mr.   J  O  N  A  THAN    E  D  W  A  R  D  S,  Jt 

bad  the  beft  Opportunity  to  deal  in  the  moft  particular  man« 
rier  with  each  one. 

He  was  a  (kilful  Guide  to  Souls  under  fpiritual  Difficul- 
ties. And  was  therefore  fought  unto  not  only  by  his  own 
People,  but  by  many  who  lived  fcores  of  Miles  off.  He 
became  Tuch  an  able  Guide,  partly  by  his  own  experimen- 
tal acquaintance  with  divine  things,  and  unwearied  ftudy 
of  God's  Word  ;  and  partly  by  his  having  fo  much  con« 
cern  with  Souls  under  fpiritual  Troubles  For  he  had  not 
been  fettled  in  the  Work  of  the  Miniftry  many  Years  be- 
fore the  Spirit  of  GOD  was  wonderfully  poured  out  oa 
his  People,  by  which  a  great  Concern  about  their  Souls 
became  almoft  univcrfal  ;  and  a  great  Number  were  hope- 
fully the  Subjects  of  faving  Converfion.  This  was  prin- 
cipally in  the  Year  i734»  A  particular  Account  ot  which, 
has  been  wrote  by  him,  entitled,  A  faithful  Narrative  oftJje 
Jurprizing  Work  ef  GOD  in  the  Converfion  of  many  hundred 
Souls  in  Northampton.  Which  has  been  prmied  in  Eng- 
land, Germany  and  America  i  to  which  the  Reader  muft 
be  refer'd. 

And  there  was  another  remarkable  Time  of  the  out- 
pouring of  GOD's  Spirit  in  the  Years  1740,  &  1741.  ift 
which  Northampton  partook  largely  ;  iho'  not  exclultve  o£ 
moft  other  Parts  of  the  Land.  Mr.  Edwards  in  this 
time  had  to  deal  not  only  with  his  own  People,  but  with. 
Multitudes  of  others.  The  hearing  that  the  fame  things 
were  at  Northampton  fome  Years  before,  and  the  fame  Mr. 
Edwards  had  for  Knowledge,  Piety,  and  a  great  Acquain- 
tance with  experimental  Religion,  naturally  \q^  both  Mi- 
nifters  and  People,  in  almoft  all  Parts  of  New-Englandy  io 
look  to  him  for  Direction  and  Afliftance,  in  this  extra- 
ordinary time.  Being  in  this  time  earnelUy  foilicited  by 
the  Minifters  &  People  of  many  Places  to  come  and  preach, 
among  them,  he  went  to  many  ;  tho'  he  was  not  able  to 
gratify  all  who  defired  him.  And  his  preaching  was 
attended  with  great  Succefs. 

Anp  as  many  of  theMinifters  &  People  in  New-England 
had  been  unacquainted  with  fuch  things  as  then  appear- 
ed, they  were  greatly  expofed  to  run  wild,  as  it  were,  and 
a<5tually  did,  by  the  fubtlc  Temptations  of  th«  Devil,  tak- 

t,  2  in^ 


J2  *The  Life  of  the  Reverend 

ing  Advantage  of  the  Ignorance  and  Wickcdnefs  of  Men's 
Hearts,  go  into  great  Extreams  both  as  Oppofers  &Fricnds 
to  the  Work  of  GOD.  Mr.  P^dwards  was  greatly  help- 
ful by  his  Direction  and  AfTillance  againrt  the  two  op- 
pofite  Extremes,  both  in  Converfation, Preaching  and  Wri- 
ting. His  Publications  on  this  Occafion  were  efpecially 
of  great  and  extcnfiveService.  Of  which  it  may  be  proper 
to  give  fomc  Account  here. 

The  firft  is  a  Sermon  preached  at  N€W-Haveny  Sept.  lo, 
1741.  On  the  dtji'wgwjhing  AJarks  of  the  Spirit  0/ GOD  i5c. 

Jn  the  Year  F742,  he  publifhed  a  Book  of  five  Parts, 
intitled.  Some  Thoughts  concerning  the  prejent  Revival  of  Reli- 
gion in  New  England,  and  the  IVay  in  which  it  ought  to 
be  acknowledged  and  promoted  tffc. 

In  the  Year  1746,  he  publifhed  a  Ireatife  on  Religtoui 
Jffe^ions.  All  which  might  be  juftly  confidercd  by  the 
Church  of  Chrift  as  a  Voice  behind  them  faying,  "  This  is 
the  Way,  walk  therein."  Efpecially  the  laft  mentioned 
Book,  which  has  been  efteemed  by  many  the  beft  that  has 
been  wrote  on  that  Subjedl  ;  fettingthe  diftinc^ion  between 
true  and  falfe  Religion  in  the  moft  clear  and  ftriking 
Light. 

To  the  fame  Purpofe,  is  The  Life  of  the  Rev.  AJr.  David 
i^RASiERD.,iuithRrfleSlions  and Obfervations  thereon  ;  publifhed 
by  Mr.  Edwards  in  the  Year  1749. 

Mr.  Edwards  was  what  by  feme  is  called  a  rigid  CaU 
'uinifi.  Thole  Doctrines  of  Calvinifm,  which  have  been 
mort  objc(^led  agamft,  and  given  the  greatcft  Offence,  ap- 
peared 10  him  as  fcnpiural,  reafonable  and  important  as 
any  ;  and  he  thought  that  to  give  them  up,  was  in  effect 
to  give  up  all.  And  therefore  he  looked  upon  thofe  who 
called  thcmfelves  Calvinxjli^  that  were  tor  palliating  the 
Matter,  by,  as  it  \Acre,  tiimingon' the  Knots  of  Calvmifm, 
that  they  might  conform  it  more  to  the  tarte  of  thofe  who 
arc  moft  difpofed  to  objc^  againft  it,  were  really  giving  up 
and  betraying  the  Caule  they  pretended  to  elpoufe  :  and 
¥rcrc  paving  the  way  not  only  toArminianifm,but  to  Deilm. 
Jor  if  ihefe  Dod^rincs,  in  the  whole  length  and  breadth 
of  them  were  relin(jui(hed,  he  did  not  fee,  where  a  Man 
could  fct  his  Foot  down  with  confuU-ncy  and  fafcty,  Ihort 
oi  Dcilm,or  cvenAihcilm  it  felt  ,  or  raiJicr  univcrfaJ  bcvp- 
ticifm. 


Mr.  Jonathan  Edwards.         ^j 

He  judgM  that  nothing  was  wanting,  but  to  have  thcfe 
Doctrines  properly  ftated  and  judicioufly  and  well  defend- 
ed, in  order  to  their  appearing  moft  agreable  to  Reafon  and 
common  Senfe,  as  well  as  the  Do(5trines  of  Revelation  ; 
and  that  this  therefore  was  the  only  effec^itual  Method  to 
convince,  or  filence  and  fhame  the  oppofers  of  them.  All 
will  be  able  to  faristy  themfelves  of  the  truth  of  this,  by 
reading  his  Treatife  on  Ju/iification^  and  his  two  lad  Books 
on  the  Freedom  of  the  fVill^  and  Original  Sin, 

In  this  view  of  Things,  he  thought  it  of  Impor- 
tance that  Minifters  fhould  be  very  critical  in  examining 
Candidates  for  the  Miniftry,  with  Refped  to  their  Princi- 
pies,  as  well  as  their  religious  Difpofition  and  Morals. 
And  on  this  Account  he  met  with  confiderable  Difficulty 
and  Oppofition  in  fome  Inftanct..  His  Opinion  was,that 
an  erroneous  or  unfaithful  Minifter  was  likely  to  do  moive 
hurt  than  good  to  the  Church  of  Chrift ;  and  therefore  he 
could  not  have  any  Hand  in  intro  lucing  a  Man  into  the 
Miniftry,  unlefs  he  appeared y^«W  in  the  Faith,  and  mani- 
fefted  to  a  Judgment  of  Charity,  a  Difpofition  to  be  faithful. 


S    F.    C    T    I    O    N       II. 

His  Dismission  from  Northampton,  with  the  Qc- 
cafton  and  Circumflances  of  it. 

MR.  Edwards  was  very  happy  in  the  efteem  and 
love  of  his  People  for  many  Years,  and  there  was 
the  greatcft  Profped  of  his  living  and  dying  fo. 
He  was  the  laft  Minifter  aimoft  in  New- England ih^x.  would 
have  been  pitched  upon  to  be  oppofed  and  renounced  by 
his  People.  But  by  what  has  come  to  pafs  with  refpedt 
to  this,  we  have  an  inftrudtive  Lelfon  on  the  inftability  of 
all  human  Affairs,  and  the  unreafonablenefs  of  trufting  ia 
Man.  * 

In  the  Year   1744.  Mr.  Edwards  was  informed  that 
fome  of  the  young  Perfons  in  Town,  who  were  Members 
of  the  Church,    had  Books   in  keeping,  which  they  im- 
proved to  promote  lafcivious  and  obfcenc  Difcourfe  among 
E  3  thc{ 


^4  5"^^  Life  of  the  Reverend 

the  young  Poople.  And  upon  inquiring,  a  Number  of 
Pcrfons  were  found  to  teftify,  that  they  had  heard  one  and 
another  from  time  to  time  talk  obfcencly  ;  as  what  they 
verc  led  to  by  reading  a  Book  or  Books,  vhich  they  had 
among  them.  Upon  which  Mr.  Edwards  thought  the 
Brethren  of  the  Church  ought  to  Jook  into  the  Matter. 
And  in  order  to  introduce  it,  he  preach'd  a  Sermon  from 
JHib.  xii.  15,  16.  *'  Looking  diligently,  left  any  Man  fail  of 
•*  the  Grace  of  GOD,  left  any  Root  ot  bitternefs  fpringing 
•*  up  trouble  you,  and  thereby  many  be  defiled  :  left  there 
*'  be  any  Korntcaior,Gr  profane  Perlon  a^Efau  &c."  After 
Sermon,  he  defired  the  Brethren  of  the  Church  toftay,  and 
told  them  what  Information  he  had  got  ;  and  propofcd 
whether  rhey  thought  proper  to  take  any  Meafures  to  exa- 
mine into  the  Matter.  They  with  one  confent,  and  much 
^eal,  manifefted  it  to  be  their  Opinion,  that  it  ought  to 
be  enquired  into.  And  proceeded  to  chofe  a  Number  of 
l^en,  to  afiift  their  Paftcr  in  examining  into  the  Affair. 
.Upon  which  Mr.  Edwards  appointed  the  time  for  their 
meeting  at  his  Houfe  :  and  then  read  a  Catalogue  of  the 
Names  of  young  Perfons,  whom  he  dcfired  to  come  to  his 
Houfe  at  the  lame  time.  Some  were  the  accufed,  and 
feme  VVitnefTes  ;  but  it  was  not  then  declared  of  which 
Number  any  particular  Perlon  was. 

When  the  Names  were  publifliedjt  appeared, that  there 
were  but  few  of  the  confidcrable  Families  in  Town,  to 
which  none  of  ihePerfons  named  did  belong,or  were  nearly 
related.  "Whether  this  was  theOccalion  ot  the  alteranon  or 
not,  before  the  Day  appointed  came,  a  great  Number  of 
Heads  of  Families  alrered  their  Minds  (yea  many  condemn- 
ed what  they  had  done,  before  thev  gor  home  to  their  own 
Houfes)  and  declared,  they  did  not  think  proper  to  proceed 
as  thev  had  done  ;  that  chcir  Children  ihould  not  be  called 
to  an  Account  in  fuch  a  way  lor  fuch  things  ^c.  &c.  And 
flic  Town  was  fuddtnly.all  on  a  Blaze.  This  ftrengthen'd 
t»5C  Hands  of  the  iccufed,  and  fome  refu fed  to  appear, 
•nd  others  that  did  apprrar,  behaved  unmannerly,  and  with 
a  great  Deprce  of  Ii.folence,  and  conterript  ot  the  Autho- 
rity of  the  Church.  And  littk  ur  nothing  could  be  done 
furihcr  in  ihc  Aifair. 

This 


Mr.  JonathanEdwards.         55* 

This  was  the  Occafion  of  weakening  Mr.  Edwards's 
Hands  in  the  Work  of  the  Miniftry,  efpecially  among  the 
young  People  ;  with  whom  by  this  Means  he  greatly  loft 
his  Influence  !  This  feemed  in  a  great  Meafure  to  put  an 
end  to  Mr.  Edwards's  Ufefulnefs  at  Northampton^  and 
doubtlefs  laid  a  Foundation,  and  will  help  to  account  for 
the  furprizing  Events  which  will  by  and  by  be  related.  To 
be  fure  he  had  no  great  vifible  Succefs  after  this  ;  but  the 
Influences  of  God's  Spirit  were  greatly  with-held,  and  fe- 
cuiity  and  carnality  much  increafed  among  them.  That 
great  and  lingular  degree  of  vifible  religion  and  good  order 
which  had  been  found  among  them,  foon  began  gradually 
to  decay  :  and  the  youth  have  fmce  been  more  wanton 
and  diiTolute. 

Mr.  Stoddard,  Mr.  Edwards's  grand-father  and  pre- 
deceflbr  in  the  work  of  the  miniftry,  was  of  the  opinion, 
that  unconverted  perfons  had  a  rignr  in  the  fight  of  God, 
or  confider'd  as  fuch,  to  the  Sacrament  of  the  Lord's  Sup- 
per ;  that  therefore  it  was  their  duty  to  come  to  that  ordi- 
nance, tho'  they  knew  they  had  no  true  goodnefs,or  gofpel 
holinefs.  He  maintained,  that  vifible  chril\ianity  does  not 
confift  in  a  profefTion  or  appearance  of  that  wherein  true 
holinefs  or  real  chriftianity  confirts.  That  therefore  the 
profelfion  which  perfons  make  in  order  to  be  re- 
ceived as  vifible  Members  of  Chrift's  Church,  ought  not  to 
be  fuch  as  to  exprefs  or  imply  a  real  compliance  with,  or 
confent  to  the  terms  of  the  covenant  of  grace,  or  a  hearty 
embracing  the  gofpel.  So  that  they  who  really  rejeA  Jefus 
Chrift,  and  diflike  the  gofpel  way  of  falvation  in  their  hearts, 
and  know  that  this  is  trueof  themfelves,may  make  the  pro- 
fefTion without  lying  and  hypocrify.  Accordingly,  he  en- 
deavoured to  form  a  fhort  profefTion  for  perfons  to  make 
in  order  to  be  admitted  into  the  church  and  come  to  the 
facrament,  anfwerable  to  this  principle.  And  it  took  place 
and  was  pradtifed  upon  in  Northampton  ;  and  perfons  were 
admitted  into  the  church,  and  to  the  facrament,  not  under 
the  notion  of  their  being  true  faints,  or  that  they  had  any 
real  goodnefs. 

Mr.  Stoddard's  appearing  to  maintain  this  principle 
made  a  great  noife  in  the  country  ;  and  he  was  oppofed 
as  introducing  fomething   contrary   to  the  principles  and 

E  4  practice 


^5  The  Life  of  the  Reverend 

pr3<5ticc  of  almoft  all  the  churches  in  Nnv-England.  And 
the  matter  was  publickly  controverted  between  him  an4 
Dr.  Increase  Mather  of  Bo/ion.  However,  thro'  Mr. 
Stood ARD*sgreat  influence  &  afcendancc  over  ihePeople  at 
Northumpton^n  was  introduced  there, tho'  not  withouiOppo- 
fifion.  And  his  principles  by  degrees  fpread  very  much  a- 
m^iz  MnilUrs  &  People  in  that  county,  and  in  other  parts 
o\Niw  E':gianfi  ;  tho'  no  church  txcQ\>xNorthampi9n  publick- 
ly aad  profeiTedly  acted  upon  this  principle,  by  altering  the 
prorefTi  )n  that  thole  made,  who  were  admitted  to  the  Sa- 
crament, to  i'uit  it  to  fuch  a  notion  :  but  required  of  all 
who  joined  to  the  church  a  profefTion  of  that  wherein  true 
chrillianity,  or  real  godlinefs  confiih.  And  of  late  years 
his  opinion  that  perfons  who  have  no  real  goodnefs,  but 
are  in  a  chrift'efs  Hate,  and  know  thcmfelves  to  be  fo,  may 
make  a  chridian  profcfTion  and  come  to  the  Sacrament, 
without  lying  and  hypocrify  ;  and  that  they  have  a  righi,and 
'tis  iheir  duty  fo  to  do,  ha»  greatly  fpread  in  the  country. 

Mr.  Edwards  had  feme  hefitation  about  this  matter 
when  he  firft  fettled  at  Noithamptony  and  afterwards  ;  but 
did  not  receive  fuch  a  degree  ot  convi6tion,  that  'he  ad- 
mitting perfons  into  the  church,  who  made  no  pretence  to 
real  godlinefs  was  wrong,  as  to  prevent  his  pradtifin;:  upon 
it  with  a  good  confcience,  for  fome  years.  But  at  length 
his  doubts  about  the  matter  greatly  increafed,  which  put 
him  upon  examining  it  more  thorouc^hly  than  he  had  ever 
before  d'\e,  by  fearching  the  Scripture,  and  reading  and 
examining  fuch  books,  as  were  written  to  de^^end  the  ad- 
mifTun  of  perfons  to  facraments,  without  a  protelhon  of 
laving  taith.  And  the  rcfult  was  a  full  conviction  that  it 
was  wron':,  and  that  he  could  not  pra(5tife  upon  it  with  a 
good  Confcience.  He  was  fully  convinced  that  to  be  a 
uifihU  Chr'ijVian  was  to  put  on  the  vifibiiitv  or  appearance 
of  a  real  chriftia  i  ;  that  the  protetr.on  o'  chnflianity  was 
a  protclTi on  of  th3^  wherein  real  chrillianity  confifts  ;  wes 
tlK-rcforc  a  pr  'fcflion  of  true  rffpe(5\  of  Chtit^,  and  a  hearty 
<.mbracin<»  ilif  pofpcl  he.  Miat  therefore  no  perfon  who 
rcj^oKd  Chii!^  ;n  his  heart,  cou!<l  m^ke  fuch  a  pro'cflion 
confuK-nt  with  tiuth.  And  fhcrclorc,  as  the  Ordinance 
of  the  l/ord's  ,Supper  was  inflituted  for  none  but  vifible 
prolcfTing  chiiflians,  none  but  thofewho  arc  real  chrirtian* 
Jji'.  e  a  real  tight  in  the  U-^^'  ft  C^-^ti  --^  ---.^ro  that  ordi- 

nmce  : 


Mr.  Jonathan  Edwards.  57 

nance  :  and  that  none  ought  to  be  admitted  thereto,  who 
do  not  make  a  profcflion  of  real  chriftianity,  and  fo  lin- 
net be  received  in  a  judgment  of  charity  as  true  friends  to 
Jefus  Chrift,  or  real  faints.  || 

When  Mr.  Edwards's  fentiments  were  known,  in  the 
fpring  of  the  year  1744,  it  gave  great  offence,  and  the 
town  was  put  into  a  great  ferment  :  and  before  he  was  heard 
in  his  own  defence,  or  it  was  known  by  many  what  his 
principles  were,  the  general  .  cry  was  to  ha^e  him 
difmifTed,  as  what  alone  would  fatisfy  them.  This  was 
evident  from  the  whole  tenor  of  their  condud,  as  they  neg- 
leded  and  oppos'd  the  mod  proper  means  of  calmly  con- 
fidering,  and  fo  underflanding  the  matter  in  difpute,  and 
perfifted  in  a  refufal  to  attend  to  what  Mr.  Edwards  had 
to  fay  in  defence  of  his  principles.  And  from  begmning 
to  end  oppos'd  the  meafures  which  had  the  be(\  tendency 
to  compromife  and  heal  the  difficulty  ;  and  with  much 
zeal  purfued  thofe,  which  vvere  calculated  to  make  a  fepa- 
ration  certain  and  fpecdy. 

Mr.EowARDS  thought  of  preaching  on  the  fubjedl,  that 
they  might  know  what  were  his  fentiments, and  what  were 
the  grounds  of  them,  (of  both  which  he  was  fenfible  the 
moflof  them  were  quite  ignorant)  before  they  took  any  ftep 
for  a  feparation  between  him  and  his  people.  But  that  he 
might  do  nothing  to  increafe  the  tumult,  but  on  the  con- 
trary take  all  thofe  f^eps,  which  he  could  with  a  good  ccnf- 
cience,  that  tended  to  peace,  he  firft  propofed  the  thing  to 
the  church's  Oanding  committee  ;  fuppofing  that  if  he 
entered  on  the  fubje6l  publicklv  with  their  confent,  it  would 
prevent  the  ill  confequences  which  otherwife  he  fear'd  wjuld 
follow.  But  the  mofl  of  thtm  by  no  means  confent  to  it^ 
but  (\renuoufly  oppofed  it.  Upon  which  he  gave  it  over 
for  the  prefent,  as  what  in  fuch  circumftances  would  rather 
raife  a  tumult, and  blow  the  hre  up  to  a  greater  height, than 
anfwer  the  good  ends  propofed. 

Mr, 

j(  THEY  who  have  a  defire  more  fully  to  underftand  this  contro- 
vcrfy,  and  know  if  it  is  juftly  rcprefented  here,  may  do  it  by 
reading  what  Mr.  Edwards  wrote  on  this  occafion,  in  order  to 
explain  and  vindicate  his  principles  ;  together  with  the  Rev. 
Mr.  Williams's  anfwer,  and  Mr  Edwards's  reply  to  him.  And 
if  they  pleafe  they  may  confult  what  Dr.  M&ther,  and  Mr. 
Iftoddard  before  wrote  on  this  fubjeft. 


58  The  Life  of  the  Reverend 

Mr.  Edwards  being  fenfible  that  his  principles  were 
not  u^derftood,  and  much  mifreprefented  thro'  the  coun- 
try ;  and  finding  that  his  people  were  in  too  much  of  a 
heat  calmly  to  attend  to  the  matter  in  controverfy  then  ; 
and  were  in  a  difpofition  even  to  refufe  to  hear  him  preach 
upon  ir,  propofed  to  print  what  he  had  to  fay  on  the  point  ; 
as  this  feemed  to  be  the  only  way  left  him  to  have  a  fair 
hearing.  Accordingly  his  people  confented  to  put  off  the 
calling  a  council,  till  what  he  (hould  write  was  publifhed. 
But  they  manifeHed  great  uneafinefs  in  waiting,  before  it 
came  our  of  the  prefs.  And  when  it  was  publifhed,  it  was 
read  but  by  very  few  of  them.  Mr. Edwards  being  fenfible 
of  this,  renewed  his  propofal  to  preach  upon  *t,  and  at  a 
meeting  of  the  brethren  of  the  church  afked  their  confent 
in  the  following  terms  :  "  I  defire  that  the  brethren 
"  would  maniteft  their  confent,  that  I  Ihould  declare  the 
•*  reafcns  of  my  opinion  relating  to  full  communion  in  the 
<«  church,  in  ledlures  appointed  for  that  end  :  Not  as  an 
*'  act  of  authority,  or  as  putting  the  power  of  declaring 
**  the  whole  counfel  of  God  out  of  my  hands  ;  but  for 
**  peace  fake,  and  to  prevent  occafion  of  ftrife." 
But  it  pafs*d  in  the  negative. 

Mr.  Edwards  then  propofed  that  it  fhould  be  left  to  a 
few  of  the  neighbouring  minifters,  whether  it  was  not,  all 
things  confider'd,  reafonable  that  he  fhould  be  heard  in 
this  matter  from  the  pulpit,  before  the  affair  fhould  be 
brought  to  an  iflue.     But   this  alfo  pafs'd  m  the  negative. 

However,  he  having  had  the  advice  of  the  minifters 
and  mcffenters  of  tiic  neij^hbouring  churches,  who  met  at 
Northampton  10  advife  them  under  their  difficulties, proceed- 
ed to  appoint  a  irc^turc,  in  order  to  preach  on  the  fubjedl, 
propofujg  to  do  fo  weekly  'till  he  had  tinilhed  what  he  hadto 
fay.  On.Vlonday  there  was  a  precin(f\  or  fociety  meeting, in 
which  a  vote  was  pafs'd  to  choofe  a  committee  to  go  to  Mr. 
Eowards,  and  dciirc  him  not  to  preach  lectures  on  the 
fubie<5l  in  controvcffy,accor()ing  to  his  declaration  and  ap- 
poinimcnt.  And  accordi^igly,  proceeded  to  choofe  a  com- 
n^Mtec  ot  tl;r.'c  men  for  Vm%  purpofe,  who  wailed  on  him*, 
and  did  their  errand.  However,  Mr.  Edwards  thought 
proper  to  proceed  according  to  his  propofal,  and  accord- 
ingly preached  a  number  of  Sermons  till  he  had  linifhed 

what 


Mn  JonathanEdwards.         5^ 

what  hehadtofay  onthefubjeft.  Thefe  le<5>ures  were  very 
thinly  attended  by  his  own  people  :  but  great  numbers  of 
ftrangers  from  the  neighbouring  towns  attended  them,  fo 
many  as  to  make  above  half  the  congregation.  This  was  in 
February  and  March  1750. 

The  calling  a  dccifive  council  to  determine  the  matter 
of  difference  between  paftor  and  people,  or  rather  to  dif- 
mifs  the  paftor  from  his  church  and  people,  (ior  the  delay 
of  which  a  great  deal  of  impatience  had  been  publickly  ma- 
nifefted)  was  now  mere  particularly  attended  to  by  Mr. 
EuwARDs  and  the  church. 

Mr.Eo WARDS  had  before  this  infixed  upon  it  from  time 
to  time,  that  they  were  by  no  means  ripe  for  fuch  a  pro- 
ceedure;  fas  they  had  not  yet  given  him  a  fair  hearing  in 
defence  of  his  caufe  :  which  if  they  would  do,  perhaps  the 
need  of  fuch  a  council  would  be  luperfceeded.  And  be- 
iides,  he  thought  there  was  abundant  publick  evidence, 
that  they  were  not  yet  in  a  temper  fuited  to  attend  on,  and 
be  adive  in  fuch  a  tranfa(5tion,  as  th«  difiblving  the  rela- 
tion between  them  and  their  paftor  ;  which  would,  as 
things  then  flood,  probably  be  the  event.  He  obferved, 
*'  That  it  was  exceeding  unbecoming  churches  of  the 
"  Lamb  of  God  to  manage  their  religious  affairs  of  greatefl: 
*'  importance  in  a  ferment  and  tumult,  which  ought  to 
*'  be  managed  with  great  folemnity,  deep  humiliation, and 
*'  fubmiflion  to  the  awful  frowns  of  heaven,  humble  de- 
"  pendence  on  God,  and  with  fervent  prayer  and  fupplica- 
"  tion  to  him.  That  therefore  for  them  to  go  about  fuch 
*'  an  affair,  in  fuch  a  manner  as  they  did,  would  be  mod 
"  unbecoming  the  Gofpel,  greatly  to  the  dilhonor  of  God 
*'  and  religion,  and  a  way  in  which  a  people  cannot  expe<5t 
*'  a  bleffing.  That  fuch  a  great  affair  as  this  fhould  be 
**  gone  about  with  calm  confideration  ;  but  that  fuch  a 
*'  temper  as  the  people  were  then  in,  was  wholly  incon- 
■**  fiftent  with  this." 

But  having  ufed  all  means  which  he  could  think  of 
within  his  Power  to  bring  them  to  a  more  calm  and  cha- 
ritable temper,  and  to  hear  and  weigh  what  he  had  to  fay 
in  his  own  defence,  with  attention  and  candor  ;  and  find- 
in»  that  nothing  prevailed  3  but  rather  the  tumult  and  up- 
roar 


6o  The  Life  of  the  Reverend 

roar  was  increafed  ;    he  confentcd  that  a  decifive  council 
fhould  be  called  without  any  turther  delay. 

But  a  difficulty  attended  the  choiceof  a  council,  which 
uas  tor  Tome  time  infuperable.  It  was  agreed  that  the 
council  (hould  be  mutually  chofen,  one  half  by  the  oaftor, 
and  the  other  halt  by  the  church  :  but  the  people  infifted 
\jpon  it  thnt  he  (hould  be  confined  to  the  county  in  his 
choice.  Mr.  Edwards  thought  this  an  unreafonable  re- 
ftraint  on  him,  as  it  was  known  that  the  minifters  and 
churches  in  that  county  werealmoft  univerfally  agajnft  Iiim 
in  the  controverfy  that  divided  him  and  his  people,  and 
made  the  two  parties.  He  indeed  did  not  fuppofe  that  the 
bulineis  of  the  propofed  council  would  be  to  determine 
whether  his  opinion  which  was  the  occafion  of  the  diffi- 
culty between  him  and  his  people  was  right  or  no  ;  or  that 
what  they  were  to  judge  of,  depended  upon  this.  But 
their  bufinefs  would  be  —  to  fee  and  determine  whether 
any  poffible  way  could  be  devifed  for  an  accommodarion 
between  paflor  and  people,  and  to  ufe  their  wifdom  and 
endeavour  in  order  to  this.  And  if  they  found  this  im- 
practicable, they  muft  determine,  whether  things  were 
now  ripe  for  a  feparation  ;  whether  what  ought  in  jufticc 
to  be  previous  to  a  feparation  had  already  actually  been 
done,  fo  that  there  was  nothing  further  in  juftice  to  be  de- 
manded b^  either  of  the  parties  concerned,  before  a  fepa- 
ration Ihould  tske  place.  And  if  he  was  difrpiffed  by 
them,  it  would  be  their  bufinefs  to  fet  forth  to  the  world 
in  what  manner  and  for  what  caufe  he  was  difmifTed  : 
how  far  he  was  innoctnr,  and  whether  he  might  yet  be 
employeil  in  the  v-ork  of  the  m-niliry  Sec.  All  which  were 
matters  of  great  importance  to  him,  and  required  upright 
and  impartial  judges.  And  conlidering  the  great  influence 
a  difference  in  religious  opinions  has  to  prejudice  men 
one  sgainf^  am^iher  ;  and  the  clofc  connection  of  the 
point,  in  which  moll  of  the  mini(\er$  and  churches  in  the 
coLnty  differ'd  hem  him,  with  the  matter  to  be  judged  of, 
he  did  not  think  they  could  be  reafonably  looked 
u;'nn  fo  impartial  judges,  as  that  the  matter  ought 
to  be  v^ holly  Itii  to  them.  Befides,  he  thought  the  cafe 
being  fo  ncA'  .Tnd  extraordinary,  required  the  ablcrt  judges 
n  ^lif  land.  Tor  thefc,  and  feme  other  reafons,  which 
•"  -^Vr^d,  h    'ii'^cd  upon  liberty  to  go  out  of  the  county 

for 


Mr.  Jonathan  Edwards.         6\ 

for  thofe  members  of  the  propofed  council,  in  which  he 
was  to  have  a  choice.  In  this,  as  was  jufl  now  i"aid,  the 
people  (Irenuoufly  and  obftinatcly  oppofed  him.  Ti.oy  at 
length  agreed  to  leave  the  matter  to  a  council  confifting  of 
the^ninirters  and  meflengers  of  the  five  neighbouring  chur- 
ches :  who,  after  they  had  met  twice  upon  ir,  and  had  the 
cafe  largely  debated  belore  them,  were  equally  divided, and 
therefore  left  the  matter  undetermined. 

However,  they  were  all  agreed,  that  Mr.  Edwards 
ought  to  have  liberty  to  go  out  of  the  county  for  fome  of 
the  council.  And  at  the  next  church  meeting,  which  was 
on  the  26ih  of  March,  Mr.  Edwards  offtrM  to  join  with 
them  in  calling  a  council,  if  they  would  confent  that  he 
Ihould  chufe  two  of  the  churches  out  of  the  county,  in  cafe 
the  council  confifted  of  but  ten  churches.  The  church  how- 
ever refufed  to  comply  with  this  at  one  meeting  after  ano- 
ther repeatedly  ;  and  proceeded  to  warn  a  church  meeting 
and  choofe  a  moderator,  in  order  to  ad  without  their  paftor. 

But,  to  pafs  by  many  particulars,  at  lenth  at  a  meeting 
of  the  church,  warned  by  their  paftor,  Ahy  3d.  they  voted 
their  confent  to  his  propofal  of  going  out  of  the  county 
for  two  of  the  churches,  (hould  be  applied  to.  And  then 
they  proceeded  to  make  choice  of  the  ten  minifters  &  chur- 
ches, of  which  the  council  fhould  coniift.  Accordingly, 
the  churches  were  fentto,  and  the  council  convened  on  the 
jQth  ot  June.  Who,  after  they  had  made  fome  fruitlefs 
attempts  for  a  .compofition  between  the  paftor  and  church, 
pafs'd  a  refolve,  by  the  majority  of  one  voice  -f  only,  to  the 
following  purpofe  :  *'  That  'tis  expedient  that  the  pafto- 
Tal  relation  between  Mr.  Edwards  and  his  church  be 
immediately  diflolved, if  the  people  ftiil  perfiftin  dehringit." 
And  it  being  publickly  put  to  the  people,  whether  they  ftill 
infifted  on  Adr.  Edwards's  difmiflion  from  the  p^ftoral 
office  over  them  ?  A  great  majority  (above  two  hundred 
againft  twenty)  zealoufty  voted  tor  his  difmifiion.  And  he 
was  accordingly  difniifTed  June  22,  1750. 

The 
\  One  of  the  churches  which  Mr.  EJivarJ's  chofe  did  not  lee 
fit  to  join  the  council.  However,  the  miniller  of  that  church 
being  at  Northampton  at  the  fitting  of  the  Cciincil,  v^as  de- 
fired  by  Mr.  Ea-vjards  and  the  Chorch  to  fit  in  Council  and 
aft,  which  he  did.  But  ther-  being  no  meilenger  froia  the 
Church,  the  council  was  not  full,  and  there  was  a  difpaxiry  i 
by  vj^hich  means  doobtlefs,  there  was  O.t:  vote  n\:):f:  icr  an 
iiiiniediaie  difmilTion,  than  againft  ic. 


^2  T^hs  Lite  of  the  Reverend 

The  (liflenting  part  of  the  council,  cntcr*d  their  profcl^ 
againrt  this  proceeding,  judging  that  it  was  too  much  in  a 
hurrv,  as  they  were  by  no  means  ripe  for  a  reparation, con- 
iidering  the  paft  condu<i;t,  and  prelcnt  temper  of  the  peo- 
ple. And  fome  of  that  part  of  the  council  that  were  active, 
exprcHcd  ihemfelves  furprized  at  the  uncommon  zeal  and 
eng^gcdnefs  of  fpirit,  publickly  manifeikd  by  the  people 
in  iheir  voting  for  a  difmiirion  j  which  evidenced  to  them, 
and  all  obferving  fpe^tators,  that  they  were  far  from  a  tem- 
per of  mind  becoming  fuch  a  folemn  and  awful  tranfa<5\ion, 
confidered  in  all  its  circumftances. 

Being  thus  difmifled,  he  preached  his  farewell  Sermon 
on  the  tirft  of  July,  from  2  Cor.  i.  14.  The  do(51rire  he 
obferved  from  the  words  was  this,  **  Miniflers  and  the 
"  people  that  have  been  under  their  care,  muft  meet  one 
*'  anoiher  before  Chrift's  tribunal, at  the  day  of  Judgment." 
Jt  was  a  remarkably  folemn  and  affcding  difcourfe,  and 
was  publifhed  at  the  defire  of  feme  of  the  hearers. 

After  Mr.  Edwards  was  difmifTed  from  Northampton^ 
he  preached  there  fome  times  occafionally  wFien.  they  had 
no  ether  preacher  to  fupply  the  pulpit  ;  till  at  length  a 
great  uneafmefs  was  manitefted  by  many  of  the  people,  at 
his  preaching  there  at  all.  Upon  which,  the  committee 
for  fupplying  the  pulpit,  call'd  the  town  together,  to  know 
their  minds  with  refpe6t  to  that  matter  :  when  they  voted 
that  it  was  not  agreeable  to  their  minds,  that  he  (hould 
preach  among  them.  Accordingly,  when  Mr.  Edwards 
was  in  town,  and  they  had  no  other  mimfter  to  preach  to 
them,  they  carried  on  publick  worlbip  among  thcmfelves, 
and  without  any  preaching,  rather  than  to  invite  Mr.  Ed- 


wards 


EvFRV  one  muft  be  fcnfiblc  that  this  was  a  great  trial  to 
Mr. Edwards.  He  h^d  been  near  twenty  four  years  among 
that  people  ;  and  liis  labours  had  been,  to  all  appearance, 
from  time  to  time  greatly  blefled  among  them  :  and  a  great 
number  looked  on  him  as  their  fpiritual  father,  who  had 
been  the  happy  inHrumcnt  of  turning  them  from  dirkncfs 
»o  light,  and  plucking  them  as  brands  out  of  the  burning. 
And  tlicy  had  from  time  to  time  profclTod  that  they  looked 
upon  it  as  cue  of  their  ^rcaicrt  priviledgcs  to  have  fuch  a 

miniiUrt 


Mr,  Jonathan  Edwards.         63 

minifter,  and  manifefted  their  great  love  and  efteem  of 
him,  to  fuch  a  degree  ;  that,  fas  St.  Paul  fays  of  ihe  Ga- 
latians)  if  it  had  been  pofTible,  they  would  have  pluck'd 
out  their  own  eyes,  and  given  them  to  him.  And  they 
had  a  great  intereft  in  ^/V  heart  :  He  had  borne  them  on 
his  heart  and  carried  them  in  his  bofom  for  many  years  ; 
exercifing  a  tender  concern  and  love  for  them  :  for  their 
good  he  was  always  writing,  contriving,  labouring;  for 
them  he  had  poured  out  ten  thoufand  fervent  prayers  ; 
in  their  good  he  had  rejoyced  as  one  that  findeth  great 
fpoil  ;  and  they  were  dear  to  him  above  any  other  people 
under  heaven. 

Now  to  have  this  people  turn  aga'tiil  him,  and  thruft- 
him  out  from  among  them,  in  a  great  tumult  and  heat, 
with  hafte,  and  a  great  degree  of  violence  ;  like  the  Jews 
of  old  ftoping  their  ears  and  runing  upon  h\tn  with  furi- 
ous zeal,  not  allowing  him  to  defend  himfelf  by  giving 
him  a  fair  hearing  ;  and  even  refufing  fo  much  as  to  hear 
him  preach  ;  many  of  them  furmifmg  and  publickly  fpeak- 
ing  many  ill  things  as  to  his  ends  and  defigns  !  To  have 
the  tables  turned  fo  fuddenly  and  the  voice  fo  general  and 
loud  againft  him.  This  furely  muft  come  very  near  to 
him,  and  try  his  fpirit.  The  words  of  the  pfalmift  feems 
applicable  to  this  cafe,  "  It  was  not  an  enemy  that  reproach- 
«'  ed  me,  then  I  could  have  borne  it  ;  neither  was  it  hs 
*«  that  hated  me,  that  did  magnify  himfelf  againft  me,  then 
**  I  would  have  hid  my  felf  from  him.  But  it  was  thou — 
«*  my  guide  and  mine  acquaintance.  We  rook,  fweet  coun- 
*«  fel  together,  and  walked  unto  the  houfe  of  God  in  com- 
*«  pany. 

Let  us  therefore  now  behold  the  man  J 

The  calm  and  fedatenefs  of  his  mind  ;  his  meeknefs 
and  humility  in  great  and  violent  oppofition,  and  injurious 
treatment  ;  his  refolution  and  fteady  conduc^^  thro*  all  this 
dark  and  terrible  ftorm,  were  truly  wonderful,  and  cannot 
be  fet  in  fo  beautiful  and  affecling  a  light  by  any  defcrip- 
tion,  as  they  appeared  in  to  his  friends,  who  were  eye- 
witncHes. 

Mr.  Edwards  had  a  numerous  and  chargeable  family, 
and  little  or  no  income,  exclufive  of  his  falary  :  and  con- 
fidering  how  far  he  was   advanced  in  years  ;    the  general 

difp^fition 


64  T^he  Life  of  the  Reverend 

difpofition  of  people  who  want  a  minifler  to  prefer  a  yov^;^ 
man  who  has  never  been  fettled,   to   one   who   has  becu 
difmilTcd   from   his  people  ;    and   what   niifreprefentations 
were  made  of   his    principles  thro*  the   country,   it  looked 
lo  him  not  at  all  probable  that  he  fhould  ever  have  oppor- 
tuciry  to  be  fettled    again   in    the  work    of    the   minilUy, 
if  he   was  difmifled  from    t^crthatnpton :    And  he  was   not 
inclined   or  able   to    take   any    other   courfe,  or    go    into 
any  othcV    bufinefs    to    get    a    living.     So    that   btggery 
as  well  as  difgrace  ftared  him  full  in  the  face,  if  he  perfiOcd 
in     his     principles.     To    be    fure,     he    viewed    h  mfelf 
as    tak  n.:    the    moft    dire(5l     way     to    thefe,     according 
to    the    natural     courfe  of  things,     by      difcoverins  and 
adhering  to  his  principles,   in  the   fituation    he  then  was. 
Kor  he  foi  faw  all  this, before  it  came  upon  him  j  and  there- 
fore had  the  opportunity  and  the  temptation  to  dcape  it,  by 
concealing  his  principles.     When  he  was  fixed  in  his  prin- 
cples,  and  betore    they  were  publickly   known,    he   told 
fomc    ot  his  friends,  that  if  he  difcovered  and  pcrfifted  in 
them,  it  would  moft  likely  ifTue  in  his  difmiflion  and   dif- 
grace ;   and  the  ruin    of  himfelf   and  family,    as  to  their 
temporal  interefts.     He     therefore    firft     fat     down   and 
counted  the  coft,  and  deliberately  took  up  the  crofs,  when 
it  was  fet   beiore    him  in  its  full  weight  and    magnitude} 
and   in  direct  oppofnion  to  all  worldly  views  and  motives. 
And  theff fore  his  conclude  in  thefe  circumlUnces,  was  a  re- 
markable cxercile   and  difcovery  of  his  confcientioufnefs  ; 
and  his  readinefs  to  deny  himfelf,    and  forfake  all  that  lie 
had,  to  follow  Chnft. 

A  man  muft  have  a  confiderable  degree  of  the  fpirit  of  a 
martyr,  not  to  flinch  in  fuch  a  cafe  as  tins  ;  but  go  on  with 
the  rtedfaftncfs  &  relolution  with  which  he  did.  He,  as  il 
were,  put  his  life  in  his  hand,  and  ventur'd  on  where  truth 
and  duty  appcar'd  to  lead  him,  unmov'd  at  the  ihreaini/ig 
dangers  on  every  fide.  • 

However,  God  did  not  foifakc  him.  As  he  gave  him 
thnjr  mward  fupports  by  whuh  he  was  able  in  patience  to 
pulTefs  his  foul,  and  calmly  and  couragioully  row  on  in 
the  i>orm,  as  it  wcrr,  in  the  hct  o\  boifirous  winds,  beat- 
ing hard  upon  him,  and  in  ihe  midi^  ot  gaping  waves 
tlL'-catnin^  to  Iwallo'.s  l.iin  ui>  :   fo  he  foon  appear'd  for  him, 

in 


Tlf^  Jonathan  Edward?. 


ijjl^ls  providence,  even  beyond  all  his  expe6Vations.  H 
CorrefpondeDts  and  other  rrundsin  Scotland,  hearing  or  l.is 
dilmiliion,  and  fearing  it  might  be  the  means  of  bringing 
him  inro  worldly  ftraits,  generoully  contributed  a  handl'omc 
fum,   and  fent  it  over  to  hinrl, 

ArfD  God  did  not  leave  him  without  tender,  valuable 
friends  at  Northa?npton.  For  a  fmall  number  of  his  peopld 
who  oppos'd  his  difmifTi  m  from  the  begmning,*  and  fome 
who  aii^ed  on  neither  fide,  who  joined  with  htm  after  his 
difinilfion,  and  adhered  to  him,  under  the  mfluenceof 
that  great  elteem  and  love  of  iVif.  Edwards,  were  wjlling 
and  thought  themfelves  able  to  mamtain  him  :  and  infided 
upon  it  that  it  was  his  duty  to  ftay  among  them,  as  a 
diHind  and  feparate  congregation  fiom  the  body  of  th« 
town,  who  had  rejedled  him, 

Mr.  Edwards  could  not  fee  it  to  be  his  duty  to  (lay 
among  them,  as  circumftances  were  ;  as  this  would  pro- 
bably be  a  means  of  perpetuating  an  unhappy  divifion  in 
the  town  ;  and  there  v^as  to  him  no  profptd  of  doing  the 
good  there,  which  would  counterbalance  the  evil,  How- 
cvrt'-,  that  he  might  do  all  he  could  to  fatisfy  his  tender 
aind  aiHi(fltd  friends  j  and  becaufe  in  the  multitude  of  coun- 
fellors  there  is  fafety,  he  confented  to  afk  the  advice  ot  an 
ecclefiaftical  council.  Accordingly,  a  council  was  called, 
and  convened  at  Northampton  on  the  15th  of  Alay   1751. 

The  town  on  this  cccafion  wus  put  into  great  tumult 
artd  fire.  They  who  were  adfive  in  Mr.  Edwards's  dif-. 
mi01cni  fuppofcd,  tho'  w.thour  any  e;ro' nd,  and  con'^ary 
to  tru^h,  that  le  was  contruii.g  and  atif^mptiug  with  his 
friends,  a^nn  to  intr'^uuce  himfelf  at  A^ar^^^;/?/!/^;^.  They 
drew  up  a  rcmonitrance  aganl^  their  pi oceeduigs,  and  laid 
jt  before  the  council  (tho' they  would,  not  acknowledge 
them  to  be  an  cceieii-jft  ca:)  conraining  many  heavy*  tho* 
grouadfels,  infinuation*  an'-*  charges  againft  Mi. Edwards, 
and  bitt^cr  accufation»of  the  party  whf>  had  a  ;her«d  10  him; 
Bur  rt^ufed  r»  ;jppe-r  and  fu^port  ^ny  of  lUur  charge^,  of 
fo  mu  h  a»  to  giv^e  the  gentleine..  ot  the  counwi'  ^  ny  op- 
port  unity  to  c  r.rer  ^,th  them,  about  the  affair  dc^cn^ing  ; 
tho'  it  was  diligently  fought. 

F  Till 


i 


» 


The  L  \TE  of  the  Reverend 


The  counci;  having  heard  what  Mr.  Edwards,  and 
they  who  adhi-r'cl  to  him,  and  any  oihei^  vh\o  dcfircd  to  be 
heard,  had  to  fay,  advifed,  agreabie  to  Mr.  Edwards's 
judgment  and  cxpec"^tation,  that  he  fhoiild  Icaye  Norihamp' 
ion^  and  acc^t  or  the  MifTion  to  which  he  was  invited  at 
^tccllYiiigt\  ot  which  a  iiiore  particular  account  will  be  given 
prefciitly. 

Many  other  fa(5\s  relative  to  this  fonowful,  ftrange.fur- 
prizing  affair  (the  moft  fo  do-ibtlef-i  of  any  of  the  kind, 
that  ever  happened  in  New- England ;  and  perhaps,  in  any 
part  o\  the  chriltian  world)  injght  be  related  ;  bur  as  this 
nu>re  general  hiOory  of  it,  rnay  be  iufficient  to  anfwer  the 
tiids  propofcd,  viz.  to  reolify  fome  grofs  mifreprelentati- 
ons  that  have  been  made  ot  the  matter,  and  dilcover  the 
;:reat  trial  Mr.  1:.dward3  had  herein,  'tis  lho»'ght  Heft  to 
.L-p-afs  other  particulars.  As  a  proper  dole  to  this  melan-* 
riiuly  ilory  ;  and  to  confirm,  and  further  i!!uftrate  v^hat  has 
J^e'?n  related,  the  following  letter  troin  Joseph  Hawlev, 
Elqi  (a  gentleman  who  was  well  acquainted  v  ith,  and  very 
ijiivc  in  the  iraufuclions  or  this  whole  affair,  and  very 
s  ih  a  head  and  leader  in  itj  to  the  rev.  Mr.  Hall  of 
;>//:/;,  pubiifhcd  in  a  weekly  News-l^aper  m  Bofioriy  AJ^ 
1.^.   1760.  IS  here  infer  ted. 

Tj  ihi  Rev.  Mr.  Hall  ^/'Suttoii. 

/-:.'j.   6.'.  Northampton.,   May  9.    1760. 

T  Have  often  wilhed  that  every  Member  of  tbe  two  ecciefia'Jicrl 
ils  (titat  formerly  fat  in  Norihampton  upon  the  unhnppy 
.nces  betv\ceiiouf  former  moft  worth \  and  reverend  pafior 

a; '<nn  Eti^tarJs  and  tbe  church  here;    whereof   you  was  a 

"  rv  :  ;  I  fay  Sir,  I  have  often  wifh'd  every  of  them  truly  knew 
J  ,fe  of  niv  own  cocfiufl  in  the  alVairs  that  the  one  and 
.  of  faid  ccuncils  are  privy  to  ;  and  as  I  have  I.^ng  appre- 
hef.Jtu  i:  to  be  my  duty  not  only  to  bunib'c  my  ft. If  before  God 
tor  what  was  irchril^ian  and  finlul.  in  my  conduft  before  faid 
courc'if,  l)at  iilfo  to  CO  fcfs  my  faulcs  :o  them,  and  take  fhame 
to  my  fcif  therefor  before  them  I  have  often  rtudicci  with  m^ 
fvlf  in  A  hit  mioncr  it  wa»  prafticab!^  for  me  to  do  it  ;  andVhca 
I  uHvlcrilood  that  you  Sir,  and  Mr  Eaton  were  to  be  ^iC.nU  '^prig 
AC  the  turns  of  their  late  council,  I  rcfo  vcd  to  improve  the  oppor- 
tunity fully  tJ  open  my  m  nd  there  to  you  and  him  thereon;  and 
thougi  t  tha'  pr'  bah  y  fomc  method  m'ght  be  then  thr^Light  of  io 
^hlch  my  rcilc-'aoni  on  my  fclf  touching  the  matters  above  hIr-.-d 


Mr,  Jonathan  Edwards.        6j 

at.  iTi'gVt  be  communicated  to  mol^  if  not  all  the  gentlemen  a- 
roreLiid.  who  &.<i  not  refids  in  th-s  county  :  but  yoL  ki  ow,  Sir, 
how  cliScult  it  was  for  us  to  converfe  together  by  our  (elves  vhen 
at  CsA/'^>'?"^,  with-iut  givirg  umbrage  :a  chat  peop  e  ;  I  J^-.ere- 
fore  prapofed  writing  to  you  upon  the  matters  which  'I  had  rhen 
opporruniry  only  mol^  fummarily  to  f>.ggc'.t  ;  v-hich  yru  Str,  fig- 
nifi'.d  would  be  agrea  le  lo  you  :  1  theic^ore  now  ur;derak'.  what 
J  then  prcpoled,  in  which  I  huinbiy  afk  t^>e,d'vinc  aid  ;  and  that 
f  may  be  made  moll  treely  willirg  fully  .'to  cnfeis  my  fin  and 
[,uilt  to  you  and  the  world  in  thofe  inrtances  whic\  I  hav  realoii 
to  fuppofe  fell  under  your  notice,  as  they  were  publick  and  noto- 
rious tranfaaions,  and  on  account  whereof,  therefore,  you  Sir, 
and  all  others  who  had  knowledge  thereof,  had  juft  caufe  to  be 
offended  at  me. 

And  in  the  firfl  place  Sir,  I  apprehen-1  that  with  the'tliurch  and 
People  of  Northampton,  I  nrned  and  erred  exceedingly  in  con- 
fenrirrg  and  labouring  that  there  fbould  be  fo  early  a  dji^'lTion   of 

'  Mr  Eaivards  from  his  palloral  reUcion  to  U?,  even  upon  the  (up- 
policion  that  he  vvas  really  in  a  mHUke  in  the  difpuied  toint  :  not 
only  bccaufe  the  difpute  was  ispcn  matters  fo  very  difpu table  in 
thertlfelves  and  at  the  greateft  remove  from  futidamentai.  but  bc- 
caufeiVIr  Edzva^ds  fo  long  had  approved  himfelf  a  moil  fauhful  and 
painful  pallor  to  faid  church  ;  and  alfo  changed  his  feniiincnts  in  that 
p  int  jvhoily  from  a  lender  regard  to  what  appeared  to  him  to  bo 
rruth  ;  and  had  made  known  his  fentiments  with  great  modera- 
tion and  upon  great  deliberation,  againil  all  worldly  motives  and 
from  mere  fidelity  to  his  great  mafter,  and  a  tender  regard  to  the 
foals  of  his  flock,  as  we  had  the  hig'ieft  reafon  to  judge  ;  wh>cli 
confiJerations  now  feem  (O  me  iufiicient  ;  and  would  (if  we  iiad 
been  of  a  right  fpirit)  have  greatly  endeared  him  CO  hi.  peop'-e,  and 
made  us  to  the  iall  degree,  re-adant  to  pircing  with  him,  and  dif- 
pofed  us  to  the  exe-cile  of  the  greatefl  candour,  gentlenofs  and 
moderation  :  ho.v  mach  of  thi  revcrfe  whereof  appear  d  in  us, 
I  need  not  tell  you  Sir,  who  was  an  eye  witnefs  of  our  tcmpcc 
and  condu(ft 

And  altho''  it  docs  not  become  me  to  pronounce  declfively  on 
a  point  fo  difputable  as  svhat  was  then  in  difpute  ;  yet  I  btg  leave 
to  fiy,  that  I  really  appr-hend  that  it  is  of  the  highslt  rno- 
ment  to  the  bodv  of  this  church,  and  tj  me  in  partictjlar,  moll  fo- 

^icitoufly  to  enqi  i  e,  whc:hcr  like  the  Pharifees  and  Lawyer:  in 
John'-fiaptiirs  time  v.e  did  not  rejedl  the  cnunfel  of  God  sf?3in{l: 
oir  feives,  in  rejeding  iVjr.  EdiM'jrds  »nd  hi?  dotlrine;  which  was 
thegrouidof    his  d>i;n;irion.     And    i  humbly    conce've     that  it 

■  highly  mports  us  all  of  ihis  church,  moll  feri<  uflv  and  impartially 
to  examine  what  th.Tc  mcft  v.crtliy  ^nd  abiedivme  ah  ut  rhat 
tinte  pqbliflhed  in  fupport  of  the  fame,  whereby  he  bdng  dead 
yet  f^xakfiCh, 

F  z  But 


63  The  Life  of  the  Reverend 

B;jt  tlicre  wsrc  three  things  'ir,  e''pec";illy  in  my  own  p3r- 
trc  ihr  conduct  before  the  firft  council,  which  have  been  jullly 
matter  of  great  grief  and  much  trouble  to  me  almoft  ever  ifince, 
to  mil. 

In  ihe  fird  place  I  confefs  Sir,  that  I  a61ed  very 'mmodeftly  and 
rbuifively  to  you.  as  well  as  iij  irioufly  to  the  church  arid  my  felf, 
v/hen  with  much  zeal  and  unbecoming  aflurance,  I  moved  the 
council  that  they  would  inierpjfe  to  filenct;  and  ftop  you  in  an 
addrefs  you  ws  nak'ng  one  mormng  to  the  people,  wherein  you 
was,  if  I  don't  mirremember,  briefly  exhorting  them  to  a  tender 
remembrance  of  the  former  afFci^ion  and  harmony  that  had  long 
fubfj.led  between  them  and  their  reverend  pall  r,  ar,d  the  great 
•  comfort  and  profit  which  they  had  apfrehen^ied  that  they  had 
feceiteJ  from  his  miniftry  ;  for  which  Sir,  1  heartily  afk  ycur 
forgivenefs  ;  and  I  think,  that  we  ought  inllead  of  cppofing  an 
exhortation  of  that  nature,  to  have  received  it  with  all  thank- 
fulr.ers. 

Another  particular  of  my  condufl  be^'ore  that  council,  which  I 
row  apprehend  wa?  criminal,  and  was  owir.g  to  the  want  of  that 
tender  affsflion  and  reverend  refpefl  and  efteem  for  Mr.  Eanjtjarcis 
which  he  had  highly  msrited  of  me,  was  my  flrcnuoufly  oppofing 
the  adjournment  of  the  mattef-s  fubmitced  tj  that  council,  for 
about  two  mon:hs;for  which  1  declare  my  felf  unfeignedly  forry  ; 
and  r  with  rtiame  remember,  that  I  did  it  in  a  peremptory,  deci- 
five,  vchcTient  ard  very   immodeft  manner 

But  Sir,  the  moft  crijninal    pari  of   my    conduft  at  that  time, 

-.1  I  am  confcious  or    was  my  exhibdng  to    that  council  a  fet 

oi  arguments  in  wriiing:   the  drift  whereof  was  to  prove  the  rca- 

fonablenefs  and  necefliiy  of  Mr.  Edxvard's   difraiirion    in   cafe  no 

accommodation  was  then  tfTcded    with   mutual  confent  ;    which 

tra^  by  clear  implication  contained  fome  fcvere. uncharitable,  and 

if  I  don't  mifrcmembcr,    groundlefj  and  flanderous  imputations  on 

Mr.  Ecitvarih    and   exprcii'ed  in   b  trer  la  ^guage  ;  and  a!:ho'   the 

^\  dreft  thereof  was   not  done  by   me,   yet     I   foolifhly  and 

conftTted    to  copy  it  ;  and    as   agent  for  the  church,  to 

i:it  It   and   deliver  it  to  the  council,  which   I    could    never  have 

dofie,  if  f  had  not  had  a  wicked  rchlh  for  pcrverfe  thirgs  :  which 

Condu"^  of  m'n?,  I  confefs    wai  very  finful  ;    am    perfwaded   was 

Hghly  provoking  to  God,  and  for  which  I  am  afhamcd,  confound- 

c  :.  and  have  n')thing  to  anfvver. 

As  to  the  church'*  remori'lrance  (as  it  was  called)  which  their 
comnittcc  prefcrr'd  to  the  lall  of  f.id  councils,  to  all  whic  hi  was 
COnfenting,  and  in  the  compoGn^  whereof  I  was  very  active,  as 
nM)  in  bringing  the  church  to  their  vote  upon  it  :  I  would  in  the 
fi.'rt  olace  onlv  rbfcivc,  tha:  I  don't  remember  any  thing  in  that 
fmill  part  of  it  which  w.is  pUinly  difcurfive  of  the  cxpedie.  cy 
cl  Wr.  £./:ti'/'s  rc  fcrJcmcat  here  as  pallor  to    a  pan  of  the 

church. 


Mr,  J  p  N  A  T  H  A  N  E  D  \y  A  K  D  s :         69 

church,  which  was  very  exceptionable  ;  bat  as  to  a!l  the  refidue, 
which  wa?  much  the  greatetl  part  thereof  (and  I  am  not  certain 
that  any  paiiwas  wholly  free)  if  was  every  where  larded  with  un- 
chriftian  bit'ernefs,  farcaftical  and  unxnannerly  infinuati^rs,  ccn- 
ta'nec^  divers  diredV  grievous  and  criminal  charges  and  allegaiions 
agun^Mr. E^ivards ;  which  J  have  fince  good  realon  toTuppLfe  ueic 
all  founded  on  jealous  6c  uncfuritahle  miftake;  and  fo  were  really 
grofs  flinders,  aifo  many  heavy  and  reproschfjl  charges  upon 
divers  of  Mr.  Edwards's  adherents,  and  feme  fevere  cenfures  of 
them  all  indircrimina.ely  ;  all  of  wni-.h  (if  net  wholly  faife  and 
groundlefa)  yet  were  altogether  unneceffary,  and  therefore  highly 
criminal,  indeed  I  am  fuPy  convinced,  that  the  whole  of  that 
compofure,  excepting  the  Imall  part  thereof  abovementioned,  was 
totally  unchriftian,  a  Icandalous,  abufive,  iiijurious  libel,  agair.ft 
Mr  Ednxjards  and  his  part'cular  fr  ends  ;  efpec  ally  the  fcim:r, 
and  highly  provoking  and  detel^able  in  the  fight  of  God  ;  for 
which  I  am  heartily^  lorry  at  d  afhamed  ;  and  pray  I  may  re- 
member it  with  deep  abafement  and  penitence  all  my  days.  Nor 
do  I  now  think  that  the  church's  cDnd  d  in  refufing  to  appear  and 
attend  before  that  council  to  fupport  he  charges  and  allegations 
in  faid  remonrtrance  aga  nft  Mr.  Edwaids  and  faid  brethren,  which 
they  demanded,  wa^  ever  vindicated  by  all  the  fubtle  anfwers  that 
were  given  to  faid  demand  ;  nor  do  I  think  that  our  ccnduft  in 
that  inftance  was  capable  of  a  defence,  for  it  appears  to  me,  that 
by  making  charges  of  fcandalou^  matters  againft  them  before  faidt 
council,  we  nccefTarily  fo  far  gave  that  council  jurifdidtion;  and 
I  own  with  forrow  and  regret,  that  I  zealoufly  endeavoured,  thai", 
the  church  (hou  d  perfeverirgly  refufe  to  appear  before  faid' 
conr.cil  for  the  purpo'e  abovefaid  ;  which  I  humbly  pray  Gcd  to 
forgive. 

Another  part  of  ray  condu^.  5/>,  of  which  I  have  Icngrepefit- 
ed,  and  f©r  which   I  hereby  declare  my   hearty   foriow,   was  my 
obftirate  oppofiaon  to  the  laH  council's  having    any   conference 
with   the  church  ;  which  faid    council   earneflly  and   repeated]; 
moved  for,  and  which   the  church    finally  denied  (as  ycu  know' 
I  think  it  difcovered  a  greit  deal  of  pride    and, vain  fLfficitncy  1 
the   church,   and    fhewed  them  to  be  very  cpiniative,    efpeciai 
the  chief  itickler-,  one  of  whom  1   own  J  uas,    snd  think  it  v;: 
running  a  moft  prefumptuous^rifk,   and  a6t:r^   the  part  of  prCL 
fcorners.    for  us  to  refufe  hearing  and  cardialy  and  fcriouHy  cOii- 
fidenng  what  that   council  cou'd  fay  or    pror.ofe  to   us;  among 
whom  there  '^ere  divers  jallly  in  great  reputation    for  arace   and 
wifdom.  *^ 

In  thcfe  inftances  5/;.  of  my  conducl.and  otber<:  (ro  which  yod 
was  not  pr  vy)  in  the  courfe  of  that  n^.cfi  melarcl  oly  contention 
wiih  Mr.  VJ-j:ards,  wherein  I  new  fee  that  I  wa;  very  much  in- 
Ikcnccd   by  vaft  pride,    feif  fuf^ciency,  ,'mbilion   anc 'vanity.     £ 

^  3  appcrvi- 


7«  The  Lite   of  the  Reverend 

appear  to  my  felf  vile,  and  doubtlcfs  much  more  (o  to  othcn 
WHO  arc  more  impartial  ;  and  do  in  the  review  thereof,  aS- 
hor  my  felf,  and  repent  forely  :  and  i^  my  own  heart  condemni 
me  it  behovfj  me  lolemnly  to  reinember,  that  God  is  greater, 
and  knoaetlj  all  th'ng^ ;  and  I  hereby  own,  Sir,  that  fuch  treat- 
ment of  VI  r  Ei'TLc/rc/'s,  as  is  herein  before  ment'oncd,  v.kerein  I 
v-ai  (o  deeply  concerned  and  ad.ve,  was  p  rticu^arly  and  very 
a£g;avaed!y  finful  pnd  ungrateful  in  me.  b^caufe  1  was  no'  crly 
under  die  coiuiiion  obli:afions  of  esch  individual  of  the  f^c'.ety  to 
h:m,  as  to  a  molt  ab  c.  diligent  and  faithful  paflor  ;  but  ]  had 
r.)fo  received  many  inllances  of  hi;^  tcnderncfs  goodncfs,  and  ge- 
ne.'^fiv  tome,  as  a  yourg  kinfman,  whom  he  wa>  difpofcd  to 
treat  in  a  moi^   friendly  manner 

IniJeed.  Sir  I  mull  own,  that  by  my  condu<^  in  confultirg  and 
acflmg  agf'inft  Mr  EJnjwards  withir  the  time  of  oui  moit  unhappy 
cilp'.'es  w;th  hi:n,  and  elperially  in  and  about  that  abominab'e  rc- 
jji'Miitranct*  I  hnve  fo  far  lymboHzcd  with  B-.laam,  Ahitopktl  and 
J  daj.  that  I  am  ccnff>urded  and  fijled  with  terror  oftentimes 
wlicn  I  attend  to  the  iiu  il  painful  fimilitudc 

Ard  1  freel.  confels,  that    on  account  of  my  conduct  above- 

mcnitoned.    1  have  the  grei'cft  reafon  to  tremble  at  thcfe  mod  To- 

]emn  and  a»v'ul  wrrds  of   cur  Saviour.  Mattb.  i8  6.   and  thcfe  in 

luke  10  h    at  ihe  i6  h  :  and  1  am  molt  forely    fcnfibl      that   no- 

tlan^   b'..i    that   infin';e  grace    and    mercy   wbicli  faved    f^me  of 

thebetjayer>   and  murderers  of  our  blcITed  Lord     and  the  perfe- 

Cutof'    ot   h.s  marrvrs,  can  pardon  me  ;    in  which  alor  e    1    hope 

for  pardo  ,  for  th^  frike  of  Chrirt,  'xhoff  blood  ibicfTcd  be  God) 

cleanfc;h  from   all  fin      Cr^  'he  whole  Sir^    ]  am  corvirced.that 

]  have  ihe  grcrjtelt  rcalon  to  fay    as  /)<7i.'V,     "  Have   mercy    upcm 

•  mc.    O   Gfd.   acc<  rc'ii  g  to   thy  lovng    kindnefs,  accoidi;ig  to 

t!  e   multtude  of  thy    lender  mercies    blot  out  mv    tr.'tn-'g'ef- 

*'  fun»    waOi  R.c  ihr.  u^hj.  from    mine  in-qui'y.  and  clcanCe  me 

'''  from  my  fin  ;  for  I  acknowltdge  my  trci  fgr- Ificns,   and  m>  fin 

is  ever  before  mc  :   hide  thy  face  frrm     n  y  fjr5.    r.rd    b"it  cut 

all  m  re  in  quities  •   cre<:te    n  me  a  clean  hcarr,  O    Gcd,   ard 

rtmw  a  ri^^ht  fpirit  within  mc  ;  c^.ft  mc  not  away  from  thy  pre- 

ftnce.and  take  nf:t  t'  y  holy  fpiiit  from  me,     RcHore   Onto  me 

tbe  joy  of  fhv  ialvajon,  and  uphold  me  with  thy  ii'^t  fpirt." 

At.d    i  humbly  npprchcnd    that  it  greatly  concerns  the  church 

r   h\rtitiff}}'!an  m^'li  icric,ufl>'  to  <.xamir.c  whether  the  m.-^ny  hatd 

ccchff,   fpoJccn  bj  many  particular  membe-s    ngainfl  their  fcr- 

cr  paflor,    feme  of  which   the  church  rta'.ly  courtcnarccd,  ai  d 

y\:^^  a>!y  thcfe  Ipokcn  by  the  church  rs  a  hod),  in  that  moft  vi!c 

/cr.Kntlfir.cc.  arc  not  fo  odious  and  unocdly,  as  to  be  uferly  un- 

1  r.b!e  of  defence  ;    ar>d  wretVcr  faid  church  frrc  not  guilty  Q^ 

at  fjn  in. being  fo  willing  £nd  difpofed  for  fo  Cight  a  caufc,   to 

:;h  fo  fa;;hful  an^l  gocly  a  rr.iaiUcr  as  Mr.  Edi^r.rds  was. 

A.id 


ikfr.  Jon  A  T  H  A  N  E  D  w  A  KD  s.        '71 

And  whether  ever  God  will  hold  us  guiltlefs  'till  we  cry  to  him 
for  ChriPi's  fake  to  pardon  and  fave  us  from  thit  judgment  whxh 
fuch  ungodly  deeds  deferve,  and  publickly  humb'e  and  take  fl-inme 
•to  our  felves  therefor.  And  I  moft  heartily  wifli  and  pray  that 
the  town  and  church  of  Norihampon  would  fejioufly  and  carefully 
examine  whether  they  have  not  abundant  caufe  to  judge  tbatiliey 
are  now  lying  under  great  guilt  in  the  fight  of  Gcd  :  ar.d  whether 
thofe  of  us  who  were  concerned  in  that  moft  aw^ul  contention 
with  Mr  EdxvarJs,  can  ever  more  reafonably  expe6l  God's  favour 
and  blefTing,  'till  our  eyes  are  opened,  and  wc  become  thoroughly 
convinced  that  we  have  greatly  provoked  the  moftHigh.  and  been 
injur'ous  to  one  of  the  bell  of  men  ;  and  until  we  fhall  he  tho- 
roughly convinced  that  we  have  dreadfaily  perftcuiedLhrift  by  per- 
secuting and  v€xing  that  juft  man  and  feivant  of  Chrift  ;  unt'l  we 
Ihall  be  humble  as  in  the  dud  therefor,  and  till  we  op-,  nly  in 
full  terms,  and  without  baulking  the  mr.tter,  confefs  the  fame 
before  the  Vvorld,  and  mod  humbly  and  earn^diy  feek  forgive- 
nefs  of  God,  and  do  vvh.it  we  can  to  honor  the  memory  cf  Mr. 
Bduoards,  and  clear  it  oi  all  the  afpe^  ns  wh  ch  we  u.juHy  cafl 
upon  him  ;  fince  God  has  been  pleas'd  to  put  it  beyond  our  power 
to  aik  his  forgivenefs.  Such  terms  I  am  perfwaded  the  great  and 
righteous  God  will  hold  us  to,  and  that  it  v/i!l  be  in  vain  for  us  to 
hope  to  efcape  with  impunity  in  any  other  way.  This  I  am  con- 
vinced of  with  regard  to  my  felf.  and  this  way  I  moO  foiemnly 
propofe  to  take  to  my  felf  (if  God  in  his  mercy  Ihali  give  me 
opportunitvjthatfo  by  making  Uqz  confefTiOn  roGod  &  man  of  ray 
fin  and  guilt,  and  publickly  taking  fhame  to  my  felf  therefor,  | 
may  give  glory  to  the  God  of  Ifrael,  and  do  what  in  me  lies,to 
clear  the  memory  of  that  venerable  man  from  the  wrongs  and 
injufies  I  was  {o  a£live  in  bringing  on  his  reputation  and  charafber; 
and  I  thank  Goi  that  he  has  been  plcafed  to  fpare  my  life  and,, 
opportunity  therefor  to  this  time,  and  am  forry  that  I  bavs 
delayed  the  affair  fo  long.  -  ..  . 

Altho'  1  made  the  fubllanca  of  almoft  all  the  foregoing  te- 
fleftions  in  writing,  but  not  exadlly  in  the  fame  manner  to  Mr. 
Edixards  and  the  brethren  who  adhered  to  him,  in  Mr,  Ednvards\ 
life,  and  before  be  removed  from  Stackbridge^  and  I  have  re^fbn 
to  believe  that  he,  from  his  great  candour  and  charity,  heartily 
forgave  me  and  pray'd  for  me  :  yet  becaufe  that  was  not  gene- 
rally known,  I  look  on  ir.y  feif  obliged  to  tnke  further  fteps  ;  fov 
while  I  kept  fiience,  my    bones  waxed  old,  ^-c. 

For  all  thefe  my  great  fiui  therefore,  in  the  firft  place,  I  hum- 
bly and  mnlt  earnelTly  a[k  forgivenefs  of  God  ;  nexrly,  of  the 
relatives  and  near  friends  of  Mr.  Ed-iv.irds,  I  alfo  afk  the  for- 
givenefs of  ail  thofe  who  were  called  Mr.  Edivardi'i  adhercnra  ; 
*■  J  of  all  the  members  of  the  ecclefirift'cal  councils  above  men- 
tioned ;  and  laftly,  of  all  chrillian  people,  who  have  had  any 
knowledge  of  the  matters  abovefaid,  or  any  cf  ihe.n, 

•'  -  F  4.  r 


7 J  The  Life   of  the  Reverend 

I  \  zvt  ro  defire,  ^ir.  that  you  fh^  u'd  make  any  fecrct  of  this 
leier  ;  Hu  defire  you  u^ula  conimun-ciBl^  the  lame  to  whom 
yu  *^.«  I  ji'U^c  proper  and  1  purpoie  (  f  (iod  lha!l  give  me  op- 
pTtLP  ty ;  (o  p»ocuie  it  to  be  puhlilhe  in  lome  one  of  the  pubr^ 
\  c  rev.8  papers  ;  \oi  1  cai/t  cevik  any  other  way  of  rrak  ng 
knnwn  n>>  cn-in  ert^  of  the  f' re-go  nj;  niotrer-  to  all  who  oughc 
to  be  .'icqu  iin  eo  therewith,  and  the  rcfcre  I  ih:r.k  I  dught  to  do 
r,  wha  etcr  remarks   i   may  fcrtfre  will  be  made  thtrron 

r'r  ah  y  when  it  comcb  ou:,  lome  ol  my  acquaim  rce  will 
prrpounce  me  quite  '^ver  rur  with  v^poLTs  .  others  will  be  fur- 
rifhed  w.th  matter  for  mirh  ap'-j  p!ea(":.utiy  ;  other«>  will  Curlorily 
j^alj.  It  over,  as  relating  to  mat  «•r^  qui  e  Ita  e  :  but  fcoie  1  am 
prrfwsd'd  vvii'j  rejryce  to  lee  n»e  b-'ou'.^ht  to  a  fenfe  of  nny  fin 
aiid  r:u>  ;  and  I  »iiv  {e\\  OiaM  be  confcious  thnt  J  have  done 
lorn'  rh  ng  of  what  the  na'ure  of  the  caie  admits,  towards  urdo- 
incT  whai  ii>,  anu  long  has  beeo,  to  my  greaielt  ;emorle  and  trou- 
b  e  that  it  was  ever  d  'ne 

Sir,  \  dcfirc  that  none  V  o_.d  enterta'n  i  ihougVt  ^rrm  my  hav- 
ing fpoker,  rcfpeftfuliy  of  iVlt  EiWuordi,  that  1  am  dilaiFefied  to 
0';r  preiert  palt.T  ;  for  ihe  very  rcve;fe  is  true  ;  and  I  have  a 
reverend  e'.leerti,  real  value,  ard  hearty  affedbon  for  him,  and 
b;el  od,  thai  he  has  nowithiirrdirj?  a',1  fur  un\\«  rthinels,  gi\cn 
us  ne  to  fuccccd  Mr.  frf'ivarvi,  who.  (as  I  have  reafon  to  hope) 
i>  truly  faithful. 

•  concitide  this  !nnj»  letter,  by   heartily  defiring  your  prayers, 
tlat   m.    repi'ntar.ce  of  my   fins 'db^vemfr.tic  ncc  may  I  e  ui:feign- 
td   and   gci-uine,   and  fuch  as  God  m  infinite  raecy    fo.   C/iriil's 
i:ikc  wi.l  accept  :   and   1   beg   ea/e  to   fblcnbe  in-  ulf, 
ti>Vr,  yi^ur  realjtio'  very  ur.woi  thy  friendy 
and  obedient  jcrva^it^ 

JOSF.I  H    HaWLEY. 


S   i:^    C    T    1    O    H        III. 

His  M  I  5  G  I  o  N   to  the  I  N  D  1  A  N  s  St  Stockbrirf^e 

kc. 

TUE  Indian   MiiTion  zt  F.udhidc."  [z   Town    In   the 
wtlkrij  part  or    the  froMiicc  of    the    AJaJJuchuJctts- 
/>V;;-,  fixt\  Miles  ftoni  Ncrihaf.iJ tifi)  being  vacaju  by 
tnc  I  ciil)  i>i  the  larc  revere  d  Vlr.  Sr.KChANT,  tlic  I  onor- 
eA  and  reverend  (J«  nu-nUi.O'  ets  for  Indian  aflairs,  ii.^^//'*ff, 
h.o  have  ilie  care  and  »'.irccii()i\  of  it,  applied  to  him,  as 
'  '•  ir.ofi  fuitablc  pcrfi-n  ihcy  cculd  think  of  to  bctrufl  vviiL 

that 


JVir.  Jonathan  Edwards.        73 

that  miffion.  And  he  was  at  the  fame  time  invited  by 
the  inhabitants  of  Stockbridge  ;  and  being  advifed  by  the 
council,  above  mentioned,  to  accept  of  the  invitation,  he 
repair'd  to  Stockbridge  ;  and  was  introduced  and  fixed  as 
miifionary  to  the  Indians  there  by  an  ecclefiaftical  council 
cali'd  for  that  purpofe,  /^uguji  8-  1751. 

When  Mr.  Edwards  firft  engaged  in  the  mifTion, there 
was  a  hopeful  proi'pec!:^  of  it's  being  extenfiveJy  ferviceable, 
under  his  care  and  mfluence  j  not  only  to  that  tribe  at 
Jndians  which  was  fettled  at  Stoikbridge^  bur  among  the  Six 
Nations :  fome  of  whom  were  coming  to  Stockbridge  to  fet- 
tle, and  bring  their  own,  and  as  many  of  their  neighbours 
children  as  they  could  get  ;  to  be  educated  and  inftrudled 
there.  For  this  end,  a  houfe  tor  a  boarding  fchuol,  which 
was  projedted  by  Mr.  Sergeant,  was  erected  on  a  trac5t 
of  land  appropriated  to  that  ufe  by  the  Indians  at  Stock- 
bridge  :  where  the  Indian  Children,  male  and  female  were 
to  be  educated,  by  being  cloath'd  and  fed,  and  inftruv5led 
by  proper  perlbns  in  uferul  learning.  And  the  boys  to  be 
learned  hufbandry  or  mechanic  trades,  and  the  girls  all 
forts  of  women's  work.  For  the  encouragement  of  which, 
fome  generous  fubfcriptions  were  made  both  in  Eng- 
land  and  America.  And  the  great  and  general  Court  of  the 
Province  of  the  Majfachufeiis-Bay^  did  much  to  promote  the 
affair,  -and  provided  lands  for  the  Mohocks  to  fettle  on, 
who  (hould  incline  to  come,  /ind  the  generous  Mr.HoL- 
Lis,  to  encourage  the  thing,  order'd  twenty  four  Indian 
Children  to  be  educated  on  the  fame  footing,  wholly  at 
his  coft.  Alfo  the  Society  in  London^  for  propagating  the 
Gofpel  among  tlie  Indians  in  and  d^oout  Neiv- England^  dl* 
rtt\td  their  Commiirioners  in  Bojion  to  do  confiderable  to- 
wards this  defign. 

But  partly  by  reafon  of  fome  unhappy  differences  that 
took  pbce  among  thofe  who  had  the  chief  management  of 
this  affair  ar  Stockbridge,  of  which  a  particular  accour>c 
would  not  be  proper  in  this  place  j  and  partly  by  thenar's 
breaking  out  between  England  and  France,  which  is  ge- 
nerally very  fatal  to  fuch  affiifls  among  Indians,  this  hope- 
ful profpedt  came  to  notliing.  ^ 

Mr. 


74  The  Life  of  the  Reverend 

Mr.  Edwards's  labours  were  attended  V(4th  no  remar- 
kable vifible  fuccefs  while  ^iStcckbridge  :  tlio'ii^erform'd 
the  bufinefs  of  his  mifTion  to  the  good  acceptance  of  the 
Inhabitants  in  general,  both  Englifli  and  Indians,  and  of 
the  CommilTioners,  who  fupported  him  honorably, and  con- 
fided very  much  in  his  judgment  and  wifdom  in  all  mat- 
ters relating  to  the  miflion. 

Stockbridge  proved  to  Mr.  Edwards  a  more  quiet, 
and,  on  many  accounts,  a  much  more  comfortable  fituation 
than  he  was  in  before,  it  being  io  much  in  one  corner  of 
the  country^his  time  was  njt  fo  mucli  taken  up  with  com- 
pany, as  it  was  at  Northunipany  tho*  many  of  his  friends, 
from  almoin  all  parts  of  the  land,  often  made  him  picafant 
and  prulitable  vifits.  And  he  had  not  fo  much  concern 
and  trouble  with  other  churches  as  he  was  obliged  to  have 
when  at  Northampton^  by  being  frequently  fought  to  for 
advice,  and  call'd  to  affill:  in  ecclcfraiiicaJ  councils.  Here 
therefore  he  followed  his  beloved  ftudy  more  clofely,  and 
to  better  purpofe  than  ever.  In  thefe  fix  years  he  doubt- 
lefs  made  fwifter  advances  in  knowledge  than  ever  before, 
and  added  more  to  his  Manufcripts  than  in  any  fix  Years 
of  his  life. 

And  this  was  probably  as  ufeful  a  part  of  his  life  as  any. 
For  in  this  time  he  wrote  the  tv^o  hft  books  that  have 
been  publii'ned  by  him  (of  which  a  more  particular  ac- 
count will  be  given  hcreatter)  by  which  he  has  doubtlefs 
greatly  fcrved  the  church  of  Cl^iii.)  and  will  be  a  bleffjiig 
to  many  thoufands  yet  unborn. 

Thus,  after  his  uprichtncfs  and  faithfulncfs  had  been 
fufncienlly  tried  at  Northampton,  his  kind  inailcr  provided 
for  him  a  quiet  retreat,  which  was  rcndrcd  the  more  fvveet 
by  the  prccceding  Horm  ;  and  whejc  he  had  a  better  op- 
portunity to  purfuc  and  finifti  the  work  GOD  had  for 
him  to  do. 


Se  CTI  OK 


Mr.  JonathanEdwards.  75- 


Sect.     IV. 

n\s  being    made   P  RESIT)  ENT  of    New- 
Jer fey  College  ;  his  Sickness  and  Death. 

ON  the  24.th  of  Sc^pLvnber  1757.  the  Rev.  Mr.  Aaront 
Burr  Prefident  of  New-Jerfey  Co' lege  died.  —  And 
at  the  next  meeting  of  the  Truikes,  IVlr. Edwards 
was  chofen  his  fuccefTor.  The  news  of  which  was  quite 
unexpected,  and  not  a  little  furprizing  to  him.  He 
looked  on  himfelf  in  many  refpe^^s  fo  unqualifyed  for 
that  bufmefs,  that  he  wonder'd  that  Gentlemen  of  fo  good 
judgment,  and  fo  ,well  acquainted  with  him,  as  he  knew 
lome  of  the  Truftecs  were,  lliould  think  of  him  for  that 
place.  He  had  many  obje6tions  in  his  own  mind  againd 
undertaking  the  buhnefs,  both  from  his  unfitnefs,  and  his 
particular  circumftarices  ;  yet  could  not  certainly  deter- 
mine that  it  was  not  his  duty  to  accept.  The  following 
extradl  of  a  letter  which  he  wrote  to  the  TruAees,  will 
give  the  reader  a  view  of  his  fentiments  and  excrcifes  on 
this  occafion,  as  well  as  of  the  great  defigns  he  was  deeply 
engaged  in,  and  zcaloufly  profecuting. 

Stockbridge^  I  gib  OSlober  IJS7* 

E.evercnd  and  Ho}Wcd  Gentlermn^ 
**T   ^^as  not  a  httle  rurprizeJ,  on  receiving  the  unexpe<5led  No- 
I    t'ce  of  your  having   made  choice  of  me  to  fucceed  the  late 

J*  prefident  Burr,  as  the  Head  of  NafTau  Hail  -I  am  much 

in  doubt  vv'^ether  I  a;n  called  to  undertake  the  bufmefs,  which 
y-^u  have  doiie  ma  the  unraerlted  honour  to  c'loofe  me  for — 
If  fome  regard  may  be  had  to  my  outward  comfort,  I, might 
me:-':ion  the  many  Inconveniencies  and  great  detriment,  which 
mufl  be  furtained,  by  my  removing  wita  my  numerous  family, 
fo  'i.\'C  from  a!l  the  eftate  I  have  in  the  world  (without  any 
profpeft  of  difpofing  of  it,  under  prefent  circumllancss,  with- 
out lofing  it,  in  great  part)  now  when  we  have  fcarceiy  got 
over  the  troible  and  damiige  fuftained  by  our  removal,  from 
Noriha^nptcn,  and  have  but  juft  begim  to  have  our  affairs  in 
a  comfort:;b'e  fruation  for  a  fubfii^ence  in  this  place  ;  and 
the  ex'pcnce  1  muit  immediately  be  at  to  pat  my  felf  into  circu'.'i- 
ftanci  t)]er/ibly  comporting  with  the  needful  fupport  of  the  ha- 
nor  of  the  office  I  an  invited  -to  ;  which  will  not  well  confiil 
wi  h  my  ability,— -Sut  ;his  i$  net  my  main  obje^ion  ;    The 

chief 


7^  The  Life  of  the  Reverend 

cliicf  d'fficulty  in  mv  mind,  in  the  way  of  accept)ng  this  Impor- 
tant and  arduous  ofnce,  are  thefe  two  :  Firft  mv  own  dcfe(^3.  un- 
fitting mc  for  fuch  an  undertaking,  many  of  which  arc  generally 
known  ;  bJcfides  oth^r,  which  mv  own  heart  is  ccnfcious  tj.<.— 
I  have  a  conli'tution  in  many  iffpcfls  peculiar  unhappy,  attended 
with  fluci.l  folids. vapid  fizy  and  fcarce  Hu'ds.d:  a  ow  'ide  of  fp  rits; 
often  occnfioning  a  kind  of  ch-ldilh  weakncfb  and  con:empf»bie- 
ncfi  ot  fp  ech  prefence  and  demeanor;  w-th  acifgreable  oul- 
nefj  a«ul  flifFnefs,  much  unfiting  mc  for  corvcrfat'On,  but  more 
efpeciaily  (or  tlie  governtnent  ot  a  -Jolle^^i. —  Tlrs  poornefs  of 
coufti'.ui.on  makes  me  fhrink  at  the  ihou^h'?  of  taking  upon  me, 
in  the  decline  of  li'c,  lucii  a  new  ad  great  bufinels,  amended 
with  fjch  a  multip'ieitv  of  c.ires,  a  id  .-equiring  fuch  a  degree  of 
activity,  alcrincfs  and  fpir  t  of  government  ;  cfpcrirtlly  as  luc- 
cceding  one,  fo  rermrkaS'y  we'll  qualiiied  in  tltefe --efpefls,  giv- 
ing cccifiun  to  every  one  to  remark  the  wide  d(fference  I  a:n 
alfo  deficient  in  fomr  p'^Ks  of  learning,  p^rt'cuhrly  in  Algebra^ 
and  the  higher  paris  c>f  Matbernatickp,  and  in  ihe  Greek  'lafficks  j 
my  (jfcek  learning  having  been  chiefly  ia  ihs  new  Tef*amtRt  -— 
Toe  other  thing  is  :his  ;  that  mv  engaging  in  this  bufinefs,  will 
not  well  confid,  with  tbofe  vie. vs.  and  :!iat  courfe  of  employ 
in  my  (ludy,  which  h.ive  long  engngccl.  and  fwallowed  up  my 
mind;  and  been  ths  chief  entertainai'Tt  and  delght  of  my  life. — 

And  here,  honored  Sir,  (emboldncd  by  the  teftimony,  I  have 
now  received  of  your  unmerited  eftcem,  to  rely  on  your  candor) 
I  will  with  freedom  open  my  felf  to  you. 

My  method  of  iludv,  from  my  firll  beginning  the  work  cf  the 
minilhy,  has  been  very  much  by  wri'ing  ;  app'ying  mv  (k  i  in 
this  way,  to  improve  everv  ^mp'^rtant  iiint  ;  purfuing  the  clc'.v  to 
ray  utmwft.  when  any  thing  in  reading  meditation  or  convcrfati^n, 
has  been  fuggcfted  to  my  mind,  iha:  fecmed  to  promife  light  in 
any  wi-ighry  p;»irt  —  >"hus  penning  what  appeareJ  to  me  mv  heft 
thoughts,    on  ir.n.imerab'e   fubje^tts    for  my  own  benefit.  '■ 

The  longer  I  prcf«-cu'ed  my  itud'es  in  thi*  method,  the  more 
habitual  it  becoino,  and  vhe  more  pleaiant  and  profitable  I  found 
it.— The  fiirihci  i  rravelicJ  in  this  way,  the  more  ard  wider  the 
field  opened,  whlc'i  l.a^  occafioncd  my  Isying  out  many  things, 
in  my  mln  I,  to  do  in  t'l  5  manner,  if  God  fliculd  fpare  my  life, 
which  my  hear?  hvJi  been  much  upon  :  particulrirly  many  ihirgs 
aga  nft  raist  ol  the  pr.v.i  iirr»  errors  of  the  prcfent  day.  which  I 
CJr.noi  with  anv  panencc  !e.-  mainctincd  (to  the  uticr  fubvcrtirg 
of  ihc  gofpc  of  LftrirO  wi.h  fo  high  a  hand,  and  fo  long  conti- 
nued 2  iriM.uph.  with  fo  )i:t*e  controul,  when  it  appears  fo  evi- 
<lcot  to  ;:ic.  that  thcri*  is  tra'y  no  foundation  for  any  of  thJG  glo.- 
yvir.g  and  itifu'.i  — I  hare  alrcac^y  pubUHitd  fomcthing  on  cne  of 
the  t.iain  p»:nts  »n  d.f^^utc  b  :t\vc::;  t!jc  .\r:r.inians  and  Calvinilb  : 
sjxl  have  ic  in  T:e\v,  God  ivillirg   as  I  have  already  fignififd  tothr 

publ=0 


Mr,    J  O  N  A  TH  A  W    E  D  W  A  R  D  S,  77 

public)  in  like  raanner  to  confider  all  the  other  controverted  points, 

and  have  done  much  towaros  a  preparation    for  it But  bc- 

fides  (hefe,  1  ha'^ehad  on  my  mind  and  heart  (which  I  lorg  ago 
began,  not  with  any  view  to  publication)  a  great  work,,  whxh  { 
caii  a  Uijiary  of  thelVork  of  Redtmption,  a  Body  of  Divinity  in  an 
en. ire  new  merhod.  being  thrown  into  the  form  of  an  hiftorv,  con- 
fidering  the  afF^ir  of  chiiltian  Theology,  as  the  whole  of  it,  in 
each  part.  Hands  in  re'ertnce  to  the  great  work  of  redemption  by 
Jcfus  Chrilt  ;  which  I  fuppofe  is  to  be  the  grand  dciign,  of  all 
God's  defigns,  and  the  fummum  and  ultimum  of  all  iht  divine 
operations  and  degrees  ;  particularly  cmfidering  all  parts  of  the 
grand  fcheme  in  their  hillorical  order. — The  order  of  their  ex.ft- 
ence,  or  their  being  brought  forth  to  view,  in  the  courfe  of  divine 
difpenfations,  or  the  wonderful  feries  of  facceffive  aih  &  events  j 
beginning  from  eternity  and  defcendjng  from  thence  to  the  grtai 
work  and  fucceillve  difpenfitions  of  the  infinitely  wile  God  in 
time,  confidering  the  chief  events  coming  to  pafs  in  the  cburci 
of  God,  and  revolutions  in  the  woiild  of  mankind,  af^eding  the 
Hate  of  the  church  and  the  affair  of  redemption,  which  we  have 
account  of  in  hiflory  or  prophecy  ;  'till  at  laft  we  come  to  the 
general  Refurre^ion,  laft  Judgment,  and  confummition  of  all 
thing!  ;  when  it  (hal!  be  faid,  It  is  dene.  lam  Alpha  and  Omega, 
the  Beginning  and  the  End.  Concluding  my  Work,  with  the  con- 
fideration  of  that  perfect  f^ate  of  things,   which  (hall   be  finally 

fettled,  to  lafl  for  eternity. This  hillory  will  be.  carried  on 

with  regard  to  all  th^ee  Worlds,  Heaven,  Earth  and  HeU  :  con- 
iideiing  the  conne6led,  fucceffive  events  and  alterations,  in  each 
fo  far  ai  the  fcriptures  give  any  ight  ;  introducing  all  psrts  af 
divinity  in  that  order  which  Is  moll  fcriptural  and  moft  natural  : 
which  is  a  method  which  appears  to  me  the  moil  beau'.iful  and 
entertainirg.  wherein  every  divine  dc6liine,  will  appear  to  greateft 
advantage  in  the  brighcefl  light,  in  the  moft  Ut  iking  manner, 
fhewing  the  admirable  contex-ure  and  harmony  of  the  whole. 

I  have  alfo  for  my  own  proiit  and  entertainment,  done  much 
towards  another  great  work,  which  1  call  the  Harmony  of  the  old  and 
neav  Tejiamffit  in  three  Parts  — The  firft  confidering  the  prophecies 
of  the  Mefiiah,  his  Redemption  and  Kingdom  ;  tne  Evidences  of 
their  Referrences  to  the  Mefllah  &c.  comparing  them  all  one 
with  another,  demonftrating  their  agreement  and  true  fccpe  and 
fenfe  ;  alfo  confidering  all  the  various  particulars  wherein  thefc 
prophecies  have  their  exad  fulfilment  ;  fliswing  the  univerfal, 
prccife,  and  admirable  correfpondence  between  predi6\ions  and 
events.  The  fecond  Part  :  Coi  fi  lerin^  the  Types  of  the  old 
teftament,  (h  'wing  the  evidence  of  their  being  intended  as  reprc- 
fentationi  of  the  great  things  of  the  gofp^l  of  Chrift :  anvl  the 
agree  nent  of  the  type  w.th  the  antitype. —  The  third  and  great 
Part,  confidering  the  harmony  of  the  old  and  new  tefiament,  as  to 
doariA^  and  pr^cepi,*—— In  the  courfe  of  thi»  woik,  J  find  chcrc 


7o  Tbs  Life  of  the  Reverend 

will  be  occafion  for  an  CA'pIanation  of  a  very  great  part  of  the 
holy  fcripture  ;  which  may,  in  fuch  a  view  be  explained  in  a 
method,  which  to  inefeems  the  moft  enlertairing  and  prcfi'able, 
bcft  tending  to  lead  the  mind  ;o  a  view  of  the  trucfpirit,  defign, 
life  and  foui  cf  the  fcripturec.as  weil  as  to  their  prcper  ufc  and  jm- 
provement. 

1  have  alfo  m?ry  ether  things  in  hand,  jn  ferns  cS  which  I 
have  made  great  progrefs,  which  I  will  net  t;oub!c  ycirwith  an  ac- 
countof  ---Some  of  ihefe  things,  if  divine  providence  favour  I 
fliouid  be  willing  to  atrcinpt  a  publication  of  — — ~  So  far  as  J  my 
fclf  am  able  to  juc^ge  of  whp.t  talents  1  have,  for  benefiting  ray 
fellow  creatures  by  word,  I  think  I  can  wri'.c  better  than  I  can 
fpcak. 

My  heart  is  fo  much  in  thefe  ftudies,  that  I  cannot  find  it  in 
my  heart  to  be  wiling  to  pat  my  felf  into  an  incapacity  to  pur- 
fje  them  any  more,  in  the  future  part  of  my  life,  to  fuch  a  de- 
gree as  I  mjft,  if[  undertake  to  go  thro'  tho  fame  courfe  of  cm- 
ploy,  in  the  cfiice  of  a  Prcfidenr,  that  Mr.  i7z/rr,  did,  inHrudlirg 
in  all  the  iargunges,  and  taking  the  whole  care  of  the  inlbufti^n 
tf  one  of  the  Llafi-s  in  all  parts  of  learning,  btfidcs  his  oth^r 
labours  — Jf  I  fliould  fee  light  to  determine  mc  to  ac  ept  the 
place  offered  me,  I  fhould  be  willirg  to  take  upon  me  the  work 
of  a  Prelident,  fo  far  as  it  confifts  in  the  gcncrnl  infptdion  of 
the  whole  fcciety  and  fubfervicnt  to  the  fchool,  as  to  their  order 
and  methods  of  fludy  and  inilrnftion,  afiifling  my  felf  in  im* 
mediaie  inflruftion  in  the  arts  and  fcicrccs  (as  dTcretion 
Diould  diicd  and  cccaficn  ferve,  and  the  fia-e  of  things  require) 
cfpecially  the  fenior  clafs  :  and  added  to  all  (hould  be  willing  to 
do  the  whole  woik  of  a  profcfTor  of  divinity,  in  publick  and 
private  lc(flure5,  propofing  quclbors  to  be  cnfwcrcd.  and  fome 
to  be  difcuflcd  in  writing  ard  free  converfaiion,  in  meetings 
of  graduates  and  others,  appointed  in  proper  feafons  for  thefe 
•cncr.-Jt  would  be  now  out  of  my  way,  to  fpcrd  time,  in  a 
ccnflant  teaching  of  the  languages  ;  unlefs  it  be  the  hcb.cw  lorgtie, 
whxh  I  fhould  be  willing  to  improve  my  felf  in,  by  inilrutling 
others. 

On  the  whole,  I  am  much  at  a  lof^,  with  refpe^fl  to  the  way 
cf  my  duty  in  this  important  affair  :  1  am  in  doubt,  whether  if  I 
fhoi'ld  engage  in  it,  I  fliould  not  do  what  both  you  and  I  fhoald 
be  ferry  for  aftcr%\ards.  Nevcrthclcfs,  1  thir.k  the  grcatncfs  of 
the  fifFaT.  and  the  regard  due  to  fo  woiihy  and  venerable  a 
body.  .IS  that  of  the  'IViAks  of  NnjJ'au  Hal!,  requires  my  taking 
the  matter  into  fcrious  cwfideraiion  ;  And  unlefs  you  fliould 
appear  to  be  ciifcoi: raged,  by  the  things  which  I  have  now  repre- 
fcnted,  as  to  any  fuith<fr  expectation  from  me,  (hall  proceed  to 
sfk  advice,  of  fjch  a?  I  ciicein  mol^  wife,  friendly  and  faithful ; 
if  after  the  mitjd  cf  the  C  ommifliorcrs  in  Uojlon  is  known,  it  ap- 
pears that  they  confent  to  Itavcme  at  liberty,  with  rcfpcil  to  the 
bufincls  ihcy  have  employed  mc  in  here.  I9 


Mr.  Jonathan  Edwards.        7^ 

In  this  fiifpcnce  he  determined  to  afk  the  advice  of  a 
number  of  gentJemen  in  the  miniftry,  on  whofe  judgment 
and  friendfhip  he  could  rely,  and  to  a6t  according- 
ly. Who  upen  his,  and  his  people's  defire,  met  at 
StHkbridgey  January  4.  1 758.  And  having  heard  Mr. 
Edwards's  rcprefcntation  of  the  matter,  and  what  his 
people  had  to  fay  by  way  of  objedion  againll  his  removal, 
determined  it  was  his  duty  to  accept  of  the  invitation  to  the 
prefulency  of  the  College. 

When  they  publiflied  their  judgment  and  advice  to  Mr. 
Edwards  and  his  people, he  appear'd  uncommonly  mov*d 
and  afFecfted  with  it,  and  tell  into  tears  on  the  occafion  ; 
which  was  very  unufual  for  him,  in  the  prefence  of  others  : 
and  foon  after  faid  to  the  gentlemen,  who  had  given  thd*v< 
advice,  that  it  wss  matter  of  wonder  to  him,  that  th^y 
could  fo  eafily,  as  they  appear'd  to  do,  get  over  the  ob- 
jecSlions  he  had  made  againft  his  removal,  to  be  the  head 
of  a  college  ;  which  appear'd  great  and  weighty  to  him. 
But  as  he  thought  it  his  duty  to  be  direc^ied  by  their  ad- 
vice, he  fliould  now  endeavour  chearfully  to  undertake  it, 
b^Ueving  he  was  in  the  way  of  his  duty. 

Accordingly,  having  had,  by  the  application  of  the 
Truftees  of  the  College,  the  confent  of  the  Commiflioners 
to  refign  their  milfion  ;  he  girded  up  his  loins,  and  fet  oft 
from  HtQckridge  for  Prince-TQivn  in  January,  He  left  his 
family  at  StockbridgeyUot  to  be  removed  till  Spring.  He  had 
two  daughters  at  Prince- town ^  Mrs.  Burr,  the  Widow  oi' 
the  late  Prefident  Burr,  and  his  oldeil  daughter  that  was 
unmarried. 

His  arrival  at  Prince-town  was  to  the  great  fatisfa(5^ion 
and  joy  of  the  college.  And  indeed  all  the  greateft  friends 
to  the  college,  and  to  the  intcreft  of  religion,  were  highly 
fiiiisfied  and  plcas'd  with  the  appointment  of  Mr. Edward.^ 
to  the  Prefidency  of  that  College,  and  had  their  hopes  and 
pxpCv'^iations  greatly  raifed  hereby.  And  his  correfpon- 
dents  and  friends,  and  well-wilhers  to  the  College  in  Sa^i- 
land^  greatly  approved  of  it. 

Ths  Corporation  met  as  foon  as  could  be  with  conve- 
nlency,  after  his  arrival  at  the  College,  when  he  was  by 
<hem  t;xed  ia  the  preiidenfs  chair. 

While 


8q  The  Life  of  the  Reverend 

While  at  Prlme-icwn^  before  his  ficknefs,  he  preachd 
in  the  ColUgc-hall  from  Sabbath  to  Sabbath,  to  the  gieat 
acctptance  of  the  hearers  :  but  did  notliinji  as  prefidenr, 
un'els  it  was  to  give  out  fome  quefiions  in  diviniiy  to  the 
fenior  clafs,  to  be  ai:!rwered  befoie  him  ;  each  ont  liaving 
opportunity  to  (ludy  and  write  wliat  lietliought  proper  up- 
on them.  When  they  came  together  to  anlwcr  them, they 
found  fo  much  entertainment  and  prcfat  by  it,  efpecially 
by  the  light  and  inflri:<5\ion  Mr.  Edwards  communicated 
in  what  he  faid  upon  the  qutftions,  \\hen  tliey  liad  deli- 
ver'd  v,hat  tlit-y  had  to  fay,  tl.at  they  fpoke  oi  it  with  the 
greatcft  fatisfaction  and  wonder. 

d^  During  this  time,  Mr.  Edwards  feem'd  to  enjoy  an 
uncommon  degree  o{  the  prefence  of  GOD.  He  told  his 
daughters, he  had  had  great  exercife,  concern  and  tear,  re- 
lative to  liis  engaging  in  tliat  bufmels  ;  but  fmce  it  now 
appeared,  fo  far  as  he  could  fee,  that  he  was  cali'd  of  God 
to  that  place  arid  work,  he  did  chc-erfully  devote  iumfelf  to 
it.  leaving  himfelt  and  the  evcm  with  God,  to  order  what 
leemed  to  iLm  good. 

TfiE  Small- pox  had  now  become  very  common  in  the 
country,  and  was  then  at  Prince-hivn^  and  likely  to  fprcad. 
And  as  Mr.  Edwards  had  never  had  it,  and  Inoculation 
was  then  praxftifed  with  grtat  fuccefs  in  thofe  parts,  hepro- 
pofed  to  be  inoculated,  it  the  ph\fician  fliculd  advile  to  it, 
and  tlie  corporation  would  give  their  ccnfcnr. 

Accordingly,  by  the  advifc  of  the  ph\fician,  and  confent 
ofilie  corporiition,  l)cwas  inoculated  Fdrumy  13,  He  had 
it  lavourably,  and  it  was  thought  all  danger  was  over  : 
But  a  fecondary  tever  fct  in  ;  and  by  reafon  of  a  number 
of  puliles  in  liis  tliroat,  the  cbfiru^licn  was  fuch,  that  the 
medicines  neceflary  to  llench  the  fever,  could  not  be  admi- 
nilier'd.  It  ihtrtrote  raged  till  it  put  an  end  fo  his  life  on 
the  22d  of  AJarJj   i;-,^.  in  the  55ih  Year  of  his  Age. 

After  he  was  fenfiLlc  that  he  fbould  not  furvive  that 
fickncls,  a  htilc  bciore  his  death,  he  caiKd  his  dauth- 
tcr  to  him,  who  attcj»df  d  him  in  his  f.ckncfs,and  addrcfs'd 
lieV  in  a  tew  woidj,  which  were  immediately  takci^  i\n\\\\ 
ill  writing,  as  luar  as  cculd  be  rc\;oilciSt«d>  acd  a^c 


iWr.  Jon ATH AN  Edwards.  8i 

*  Dear  Lucy,  it  feems  to  mc  to  be  the  will  of  GOD 
<*  thai  I  muft  Ihortly  leave  you  ;  therefore  give  my  kmdeft 
<'  love  to  my  dear  v^'ife,  and  tell  her,  that  the  uncommon 
*'  union,which  has  fo  long  fubfifted  between  us,has  been  of 
•'  fuch  a  naturc,as  I  truft  is  fpiritual,and  therefore  will  con- 
*«  tinue forever  :  And  I  hope  (he (hall  be fupported  under 
"  fo  great  a  trial,  &  fubmit  cheerfully  to  the  will  Of  GOD. 
*'  And  as  to'my  children, You  are  now  like  to  be  left  father- 
"  lefs, which  1  hope  will  be  an  inducement  to  you  all  to  feek 
"  a  Father,  who  will  never  fail  you.  And  as  to  my  fune- 
"  ral,  I  would  have  it  to  be  like  Mr.  Burr's  5  and  any 
"  additional  fum  of  money  that  might  be  expe(5ted  to  be 
•*  laid  out  that  way,  I  would  have  it  difpos'd  of  to  cha- 
««  ritable  ufes."* 

He  fa  id  but  very  little  in  his  (icknefs  ;  but  was  an  ad- 
mirable inftance  of  patience  and  refignation  to  the  laft. 
Juft  at  the  clofe  of  his  life,  as  fome  perfons,  whoftood  by, 
and  expeded  he  would  breath  his  laft  in  a  few  minutes, 
were  lamenting  his  death  not  only  as  a  great  frown  on  the 
college,  but  as  having  a  dark  afpe6t  on  the  intereft  of  reli- 
gion in  general  ;  to  their  furprize,  not  imagining  that  he 
beard,or  would  ever  fpeak  another  word,he  faid,  "TRUST 
IN  GOD,  AND  YE  NEED  NOT  FEAR."  Thefe 
were  his  laft  words.  And  what  could  have  been  more  fui- 
table  to  the  occafion  !  And  what  need  of  more  !  In  thefe 
is  as  much  matter  of  inftrudion  and  fupport,  as  if  he  had 
wrote  a  volume.     This  is  the  only  confolation  to  his  be- 

G  reaved 

*  Prefident  Burr  crdcr'd  on  his  death  bed,  that  his  funeral 
ihould  not  be  attended  with  that  pomp  and  coft,  by  procuring 
and  giving  away  a  great  number  of  coftly  mourning  fcarfs  &c, 
and  the  confumption  of  a  great  quantities  of  fpiriteus  liquors  s 
which  is  an  extravagance  that  is  become  too  cuftomaiy  in 
thofe  parts  efpecially  at  the  funerals  of  the  great  and  tha 
rich  :  and  that  nothing  ftiould  be  expended,  but  what  was 
agreeable  to  the  diftates  of  chriftian  decency.  And  tha: 
the  fum  which  muft  be  expended  at  a  modijh  funeral,  over  and 
abore  the  neceffary  coll  of  a  tUctnt  one,  ihould  be  given  to 
the  poor,  out  of  his  eft  ate. 

It  is  to  be  wilhed  and  hoped,that  the  laudable  example  of  thefe 
two  worth  yPrefidents,  in  which  they  bear  their  dying  tefti- 
mony  againft  a  prafticc  fo  unchriftian,  and  of  fuch  bad  ten- 
dency fo  m^ny  ways,  will  have  foroe  gQpd  cfF^ft, 


-^2  The  Life  of  the  Reverend 

rcaved  friends,  who  are  fenfible  of  the  lofs  they,  and  the 
church  of  Chrift  have  fuftain*d  in  his  death  j  GOD  is  ali- 
fuffictenty  andjlill  has  the  care  of  his  church. 

Hi  appcar'd  to  have  the  uninterrupted  ufe  of  his  reafon 
to  the  laft,  and  died  with  as  much  calnnnefs  and  compo- 
fure,  to  all  appearance,  as  that  with  which  one  goes  to 
flecp. 

The  phyfician  who  inoculated  and  conAantly  attended 
him  in  his  ficknefs,  has  the  following  words  in  his  let- 
ter to  Mrs.  Edwards  on  this  occafion  :  "  Never  did  any 
**  mortal  man  more  fully  and  clearly  evidence  the  fince- 
**  rity  of  all  his  profelTionSjby  one  continue  d,univeifal, calm, 
*'  cheerful  refignation  and  patient  fubmiflion  to  the  divine 
**  will,  thro'  every  ftage  of  his  difeafe,  than  he.  Not  fo 
*'  much  as  one  difcontented  cxpreiTion,  nor  the  leaft  ap- 
*'  pearancc  of  murmuring  through  the  whole.  And  ne»- 
vcr  did  any  perfon  expire  with  more  perfe(5l  freedom 
from  parn  :  not  fo  much  as  one  diftorted  hair,  but  in 
the  moft  proper  fenfe  of  the  words,  he  really  fell  alleep. 


<c 


Part      IV. 

Containingan  Account  of  his  Manuscripts, 
and  the  Books  pubhfhed  by  him. 

Section     I. 
His    Manuscripts. 

MR.  Edwards  has  left  a  great  m:^ny  Volumes  in 
manufcripr,  which  he  wrore  in  a  mifccllaneous  way 
on  almoin  all  fubjc^s  in  divinity  ;  which  he  did, 
npfwith  any  dcfjgn  they  (hould  ever  be  publiflied  ia  the 
form  in  which  they  are  ;  but,  for  the  fatisfaaicn  ami  im- 
i/nprcvcment  of  li»s  own  mind,  and  that  he  'might  retain 
the  thoughts,  which  appcar'd  to  him  worth  preferving. 
Some  idea  of  the  progrcf:  he  had  made,  and  the  materials 
h«  had  collc^ed  in  this  way,  he  gives  in  the  forcgom*  let- 


Mr.   J  0  N  A  T  H  A  N    E  D  W  A  R  D  S.  8j 

ter  to  the  Truftecs  of  Najpiu-Hally  f  He  has  wrote  much 
on  the  prophecies  of  the  Messiah,  Juftification,  the 
Divinity  of  Chrid;,  and  the  eternity  of  Hell  Torments. 
He  wrote  a  great  deal  on  the  Bible,  in  the  fame  way,  by 
opening  his  thoughts  on  particular  paffages  of  it,  as  they 
occur'd  to  him  in  reading  or  meditation  j  by  which  he  has 
caft  much  light  on  many  parts  of  the  bible,  which  has  ef- 
caped  other  interpreters.  And  by  which  his  great  and 
painful  attention  to  the  Bible,  and  making  it  the  onlyTule 
of  his  faith,  are  manifeft. 

If  the  publick  was  willing  to  be  at  the  coft,  and  pub- 
lifhing  books  of  divinity  met  with  as  much  encouragement 
n6w,'as  it  has  fohietimes,  "there'trilglrr  be  ^a  rtumber^of  ver- 
Jumes  publiihed  from  his  manufcripts,  which  would  afford 
a  great  deal  of  new  light  and  entertainment  to  the  church 
of  Chrift  :  tho'  they  would  be  more  imperfe<5t,  than  if  he 
himfelf  had  prepared  them  for  publick  view.  ^ 

As  the  method  he  took  to  have  his  mifcellaneous  wri- 
tings in  fuch  order,  as  to  be  able  with  eafe  to  turn  to  any 
thing  lie  '.ad  wrote  upon  a  particular  fubje^V,  when  he  had 
occafion,  is  perhaps  as  good  as  any,if  not  the  beft  that  has 
been  propofed  to  the  publick  ;  fome  account  of  it  will  here 
be  given,  as  what  may  be  of  advantage  to  young  ftudents, 
•who  have  not  yet  gvone  into  any  method,  and  are  difpofed 
to  improve  their  minds  by  writing. 

He  numbered  all  his  mifcellaneous  writings.  The  firft 
thing  he  wrote  is  No.  i.  the  fecond  No.  2.  and  fo  on; 
And  when  he  had  occafion  to  write  on  any  particular  fub- 
jed,  he  firft  fet  down  the  Number,  and  then  wrote  the 
Subject  in  capitals  or  large  chara6ter,  that  it  might  not  ef- 
cape  his  eye,  when  he  Ihould  have  occafion  to  turn  to  iti 
As  for  inHance,  if  he  was  goins;  to  write  on  the  happinefs 
of  Angels, and  his  lait  No. was  148,  he  would  begin  thus— • 
I4q.  ANGELS,  their  Happiness. —  And  when  he  had 
wrote  what  he  defign'd  at  that  time  on  that  fubje6t,he  would 
turn  to  an  alphabetical  table  which  he  kept,  and  under  the 
letter  A,  he  would  wrif.e,  Angels,  their  happinefs,  if  this 
was  not  already  in  his  alpliabet  ;  and  then  fet  dov\n  the 
Number,  149,  clofe  at  the  right  hand  of  ir.  ^nd  if  he  had 
occafion  to   write  any  new  thoughts  on  this'fime  fubjeCt  ; 

G  2.  if 

t    °^2C    75. 


14  ^he  Life  9/  the  Rivercnd 

if  the  Number  of  his  mifccllanies  was  incrcafcd,  fo  thtit 
his  laft  Number  was  161,  he  would  fct  down  the  Number 
262,  and  then  the  fubjcdt,  as  before.  And  when  he  had 
done  writing  for  that  time,  he  turn'd  to  his  table,  to  th« 
word  Angels  ;  and  at  the  right  hand  of  the  Number  14.9, 
fet  down  162.  By  this  means  he  had  nooccafion  to  leave 
iny  chafms  ;  but  began  his  next  fubjedt  where  he  left  off 
his  Jaft.  The  number  of  his  mifcellancous  writings  rang'd 
in  this  manner,  amounts  to  above  1400.  And  yet  by  a 
table  contained  on  a  (hect  or  two  of  paper,  any  thing  he 
vrrotc  can  be  turned  to,  at  pleafurc. 


Sect.     II. 
His  Publications. 

MR.  Edwards  was  greatly  efteemed  and  fam*d  as  an 
AUTHOR,  both  in  Europe  and  America.  His 
publications  naturally  raifed  in  the  reader  of  tafte 
and  judgment,  an  opinion  of  his  greatnefs  and  piety.  His 
books  met  with  a  good  reception  in  Scotland  efpeciaJly, 
and  procured  him  great  efteem  and  applaufe  there. 
A  gentleman  of  note  there  for  his  fuperior  genius  and 
talents,  has  llie  following  words  concerning  Mr.  Ed- 
"WARDS,  in  a  letter  to  one  of  his  correfpondents  in  Ame- 
rica. ♦*  I  Jook'd  on  him  as  incomparably  the  greateft 
*'  divine  and  philofopher  in  Britain  or  her  Colonies  j  and 
•*  rejoiced  that  one  fo  eminently  quallticd  for  reaching  divi- 
•*  nity  was  chofen  Prefidentof  Ncw-Jerfey  College."  And 
in  another  letter  the  fame  gentleman  fays,  **  Ever  fince  I 
•'  was  acquainted  with  Mr.  Edwards's  writings,  1  have 
**  look'd  upon  him  as  the  greaieft  divine  this  age  has  pro- 
*'  duced.  And  a  rev.  gentleman  lately  from  Holland, fays, 
••  That  Mr.  Edwards's  writings,  efpecially  on  the  Frejf- 
«*  dom  of  the  tVill^  were  had  in  great  erteem  there  :  that 
«'  the  profcfTors  of  the  celebrated  academy,  prefentcd  their 
*•  compliments  to  President  EDWARDS.  Several 
*'  members  of  the  ClafTis  of  Amfterdam  gave  their  thanks, 
•*  by  him,  to  pious  Mr.  Edwards,  for  huguft  obfervati- 
*•  ons  on  Mr,  Braintrd'i  life  ;  which  book  was  tranllatcd 
«*  in  Holland,  and  was  highly  approved  «f  bv  the  Univcr- 
"  fityof  Uirea— ." 


Mr.  J  O  H  A  T  H  A  N   E  D  W  A  K  D  I.  8| 

A  brief  Account  of  what  he  publilhcd  is  therefore  here 
fubjoined. 

A  Sermon  prcach'd  at  Bofion,  on  i  Cor.  i.  29,  30,  31. 
With  a  Preface  by  one  of  the  Miniftcrs  of  Bo/ion. 

A  Sermon  preach'd  at  Northampton^  in  the  year  1734, 
from  Math.  xvi.  17.  intitlcd,  A  divine  and  fupcrnatural 
Light  immediately  imparted  to  the  Soul  by  the  Spirit  of 
GOD. 

The  Narrative  vrhich  has  been  mention*d,  wrote  Nov. 
6.  1736.  which  was  firft  printed  in  London,  and  rccom- 
mfndcd  by  Dr.  Watts,  and  Dr.  Guyse  ;  and  had  two 
Editions  there.  And  then  it  had  another  Edition  mBoflon^ 
in  the  year  1738.  recommended  by  four  of  the  fenior  Mi- 
nifters  in  Bofton,  To  which  were  prefixed  five  Difcourfcs 
on  the  following  SubjecSts. 

L  Juftification  by  Faith  alone.  IL  Prefling  into  the 
Kingdom  of  GOD.  ]II.  Ruth's  Refolution.  IV.  The 
Juftice  of  GOD  in  the  Damnation  of  Sinners.  V.  The 
Excellency  of  JESUS  CHRIST. 

Deliver*d  at  Northampton^  chiefly  at  the  time  of  the  won- 
derful pouring  out  of  the  Spirit  of  GOD  there. 

The  Difcourfe  on  Juftification  by  Faith  alone,  may  be 
recommended  as  one  of  the  beft  things  that  has  been  wrote 
on  that  Subjeft  ;  fctting  this  truth  in  a  moft  plain,  fcrip* 
tural,  and  convincing  light  ;  and  as  well  worthy  the  care- 
ful perufal  of  all  chriftians  ;  efpecially  candidates  for  the 
miniftry.  The  other  Difcourfes  are  excellent,having  much 
divinity  in  them,and  tending  above  moft  that  are  publiftied, 
to  awaken  the  conscience  ot  the  finner,  and  inftrudt  and 
quicken  the  chriftian. 

A  Sermon  preach'd  at  Enfigldy  July  8.  1741.  intitled. 
Sinners  in  the  Hands  of  an  angry  GOD.  Frcacb'd  at  « 
time  of  great  awakenings  there  ;  and  attended  with  remar- 
kable impreffions  on  many  of  the  hearers. 

A  Sermon  on  the  diftinguiihlng  Marks  of  a  work  of  the 
Spirit  of  GOD,  preacird  at  Ntw-Havin^  Sept.  10.  i74i« 
from  I  Joh.  iv.  i.  publilhed  with  great  enlargements.  Thi» 
was  re-printcd  in  S(9tknd. 

G  3  Some 


86  The  Life  of  the  Reverend 

Some  thoughts  concernins;  the  prcfcnt  revival  of  reli- 
gion in  Nnu-England,  and  the  way  in  which  it  ought  to 
be  acknowledged  and  promoted,  humbly  offered  to  th# 
public,  in  a  treatife  on  that  fubjecl,  in  five  parts.  Pub- 
iilhed  in  the  year  1742.  This  had  a  fecond  edition  iniVc/- 
land. 

A  Treatife  concerning  religious  Affections.  Publlfhed 
in  the  year  1746.  Thefe  thr-'e  la(\  have  been  mentioned 
before,  with  the  particular  occafiun  and  defign  of  their  pub- 
lication. * 

A  treatife  intitled,  An  humble  attempt  to  promote  expli- 
cit  agreement,  and  vifible  union  of  GOD's  people  in  ex|-  ^fk^ 
traordinary  prayer,  for  the  revival  of  religion  &c.  Recom- 
mended by  five  of  the  principal  minirters  in  Bo/ion.  Pub- 
lilhed  in  1747.  In  which  he  fhews  his  great  acquaintance 
with  fcripture,  and  his  attention  to,  and  good  underftand-  . 
ing  of  the  prophetic  part  of  it. 

An  account  of  the  life  of  the   rev.  Mr.  David  Brainerd^' 
miniifer  of  the  gofpel  and    miflTionary  to   the  Indians  &c. 
v/ith  refledioni  ^nd  obfervations  thereon.     Publifhed  in  the  " 
^ear  1749. 

An  enquiry  into  the  qualifications  for  full  communion 
in.the  vihble  church.  Publill^icd  in  the  year  1749.  mtend- 
td  as  an  explanation  and  vindication  of  his  principles  in  the 
mailer,  wliiJi  occafiuned  his  difmilfion  from  Northampton. 

A  repJy  10  the  rev.  Mr.  Il'^ilHarns  anfwer  to  the  forc- 
mcniioned  inquiry.     Pubhlhcd  in  the  year  1752. 

A  Sermon  pre'ach'd  at  Ni-wark^  before  the  Synod,  Sept. 
28.  1752.  from  Jam.  ii.  19-  mtitled.  True  ^race  diftinguilh- 
cd  Irom  the  experience  ol  Devils. 

A  carcUil  an<i  iix'xSi  inquirv  into  the  modern  prevailing 
iio'iou  of  that  frcedum  ot  will,  v\hich  is  fuppoled  to  be. 
cifcniul  to  moral  agency  «?ic.  Publilhed  in  the  year  1754. 
•I'his  is  JalUy  thou£lii  l)v  good  judges  to  be  one  of  llie 
^;rcate(l  tni>ris  ot  the  imman  mind,  thai  has  appeared,  at' 
lcal\,  in  this  ceoiury.  In  which  the  author  ihcws  tir.u 
ijj  ail  1  .l.cn/jh  of  m:nJ,  tliai  jud^mcni,. penetration  and 

nccuracy 


JMr.   J0NATHA^rEDWARDS♦  87 

accuracy  of  thought,  that  juftly  intitles  him  to  the  cha- 
itdter  of  one  of  the  greateft  genius's  of  this  age.  This 
trcatife  doubtlefs  goes  further  towards  fettling  the  main 
points  in  controverfy  between  Calvinifts  and  Arminians, 
than  any  thing  that  has  been  wrote  ;  he  having  herein 
abundantly  demonftrated  the  chief  principles  on  which 
Arminians  build  their  whole  fcheme,  to  be  falfe  and  moft 
abfurd.  Whenever  therefore  this  book  comes  to  be  ge- 
nerally attended  to,  it  will  doubtlefs  prove  fatal  to  Armi- 
nian  and  Pelagian  Principles.  This  was  re-printed  in  Lon- 
don  Anno  1762:  and  has  been  introduced  by  the  Rev. 
T.  CLAP,  President  of  Yale  College,to  be  recited  there 
.|dp  by  the  Students. 

The  great  chriftian  docStrine  of  Original  Sin  defended  ; 
evidences  of  its  truth  produced,  and  arguments  to  the 
contrary  anfwered.  Containing,  in  particular,  a  reply  to 
the  objedions  and  arguings  of  Dr.  John  Taylor  &c. 
Publifticd  in  the  year  1758.  This  was  in  theprefs  when 
he  died. 

Befides  thefe,  he  publiflied,  feveral  Ordination  Sermons, 
and  fomc  others,  prc^h'd  upon  particular  occafions. 


APPENDIX. 


(    88    ) 


J  P  P  E  N  D  I  Xy^'l, 

Containing  a  brief  ACCOUNT  of  Mrs. 
EsTTEK.  Burr,  and  fome  Extracts  of 
LETTERS  wrote  by  her. 


MRs.  Burr  and  her  children  were  inoculated  at 
the  fame  time  her  father  was,  and  were  recovered 
when  he  died.  But  after  (he  was  perfe(5tly  reco- 
vered to  all  appearance,  fhe  was  fuddcnly  feired  with  a 
violent  diforder,  which  carried  her  out  of  the  world  in  t 
few  days  :  and  which  the  phyfician  faid  he  could  call  by 
no  name  but  that  of  J  Mejinger  fent^  fuddcnly  ]fo  call  htr  out 
§fthe  world.  She  died  Jpril  n.  1758.  fixteen  days  after 
ncr  father,  in  the  ayth  year  or  her  age.  She  was  married 
to  Mr.  Burr^  June  29.  1752.  By  him  Ihc  had  two  children, 
a  fon  and  a  daughter. 

Mrs.  Burr  exceeded  moft  of  her  fex  in  the  beauty  of 
her  perfon  ;  and  in  a  decent  and  eafy  gefturc,  behaviour 
and  converfation  :  not  ftifF  and  ftarch  on  the  one  hand, 
nor  mean  and  indecent  on  the  other,  in  her  unaffe<fted, 
natural  freedom  with  perfons  of  all  ranks,  with  whom  fhc 
convcrfcd.  Her  genius  was  much  more  than  common. 
She  had  a  lively,  fprightly  imagination,  a  quick  and  pene- 
trating thought,  and  a  good  judgment.  She  had  a  pecu- 
liar fmartnefs  in  her  make  and  temper,  which  yet  wascon- 
fiitcnt  with  pleafantnefs  &  good  naiurc  :  and  (he  knew  how 
to  be  pleafant  &  facetious  without  trefpafling  on  the  bounds 
of  gravity,  or  ftri(5t  and  fcrious  religion.  In  (hon,  fhc 
fecm'd  to  be  form'd  to  plcafe,  and  cfpecially  to  pleafe  one 
o^  Mr.  Bujj\  taHe  and  talents,  in  whom  he  was  exceeding 
happy.  But  what  crown'd  all  her  excellencies,  and  was 
her  chief  glory,  was  her  Religion.  She  was  hopefully 
converted  when  Ihe  was  7  or  8  years  •Id  i  and  (he  made  a 
publick  profefTjon  of  religion  when  file  was  about  15  years 
of  age  i  and  her  convcn'aiion  and  conduct  to  her  death, 


was  exemplary  and  as  becomcth  godlinefs.  But  as  her 
religious  fentiments  and  excrcifes,  will  beft  be  undcrftood 
by  thofe  who  were  ftrangers  to  her,  by  her  own  words  ;  th*^ 
following  extracSts  are  made  from  letters  which  ftic  wrote 
not  long  before  her  death. 

The  following  is  an  extrad  from  a  Letter  the  wrott  to 
her  Mother,  not  long  after  Mr.  Burr's  death,  dated  at 
Prime-ton  OSiober  7.  1757.  After  giving  fome  account 
of  Mr.  Burr's  death,  and  reprefenting  the  fenfe  fhe  had  of 
the  greatnefs  of  the  lofs  (he  and  her  children  had  fuftained, 
flic  writes  in  the  following  words, 

<*  ^fO  doubt  dear  Madam,  it  will  be  fome  comfort  to 

•^^  you,  to  hear  that  GOD  has  not  utterly  forfaken, 
«<  altho'  he  has  caft  down.  I  would  fpeak  it  to  the  glory 
*«  of  God's  name,  that  I  think  he  has  in  an  uncommon 
««  degree  difcovered  himfelf  to  be  an  all-fufficient  GOD, 
<'  a  full  fountain  of  all  good.  Altho'  all  ftreams  were  cut 
"  off,  yet  the  fountain  is  left  full. 

**  I  think  I  have  been  enabled  to  caft  my  care  upon  him, 
*«  and  have  found  great  peace  and  calm  in  my  mmd,  fuch 
*'  as  this  world  cannot  give,  nor  take. 

"  I  have  had  uncommon  freedom,  and  nearnefs  to  thi 
*'  throne  of  grace.  GOD  has  fecmed  fenfibly  near  in  fuch 
<c  a  fupporting  and  comforting  manner,  that  I  think  I  have 
**  never  experienced  the  like. 

*'  GOD  has  helped  me  to  review  my  paft  and  prefent 
*<  mercies,  with  fome  heart- afFeding  degree  of  thank- 
««  fulnefs. 

*<  I  think  GOD  has  given  me  fuch  a  fenfe  of  the  vanity 
*'  of  the  world,  and  uncertainty  of  all  fublunary  enjoy- 
««  ments,  as  I  never  had  before.  The  world  vanishes  out 
•'  of  my  fight.  Heavenly  and  eternal  things  appear  much 
*«  more  real  and  important  than  ever  before.  I  feel  my 
*«  felf  to  be  under  much  greater  obligations  to  be  thcLord's, 
•*  than  before  this  fore  afflidion. 

*•  The  way  of  falvation  by  faith  in  Jefus  Chrift  has 
•*  appeared  more  clear  and  excellent  ;  and  I  have  been 
"  conftraincd  to  venture  my  All  upon  Him  ;  and  have 
"  found  great  peace  of  foul,  in  what  I  hope  has  been  a(5l- 
•;  ings  of  faith. — Some  parts  of  the  Pfalms  have  been  very 
^  comforting  and  rcfrcfhing  to  my  foul. 


e&f  A    P     P    E    H    D    I    X. 


**  I  hope  GOD  has  helped  mc  to  eye  his  hand  in  this 
*'  awful  difpenfation  ;  and  to  fee  the  intiniie  right  he  has 
*^*  to  his  own,    and  to  difpofe  of  them  as  he  pleafes. 

*'  Thus,  dear  Madam,  I  have  given  you  fome  broken 
'^  hints  of  the  exercifes  and  fupporis  of  my  mind,  fmcc 
**  the  Death  of  Him,  whofe  memory  and  example,  will 
*'  ever  be  precious  to  me  as  my  own  life. 

*'  O  dear  iMadam  !  I  doubt  not  but  1  have  your,  and 
"  my  honored  father's  prayers  daily  for  me  ;  but  give  mc 
'*  leave  to  intrcat  you  both  to  requeft  earneftly  of  the  Lord, 
*'  that  I  may  never  defpife  his  chaftcnings,  nor  faint  un- 
"  der  this  his  fevere  ilroke  ;  which  I  am  fenfible  there  is 
•'  great  danger  ot,  if  GOD  fhould  only  deny  mc  the  fup- 
**  ports,  that  he  has  hitherto  gracioufly  granted, 

*'  O,  I  am  afraid  I  fhall  conducSt  fo  as  to  bring  difhonor 
**  on  my  GOD,  and  the  religion  wrhich  I  profefs  !  — No, 
*'  rather  let    me  die  this    moment,    than  be  left  to  bring 

**  dirtionor  on  GOD's  holy  name. 1  am  overcome  — 

*'  I  muft  conclude  with  once  more  begging,  that  as  my 
"  dear  parents  remember  themfelves,  they  would  not  for- 
'*  get  their  greatly  affli<5fed  daughterjf^now  a  lonely  widow) 
**  nor  her  taiherlefs  children. 

,  *'  My  duty  to  my  ever  dear  and  honored  parents,  love 
•'  to  my  brothers  and  fiftcrs.         From,    dear  Madam, 

your  dutiful   and  afFecflionate  daughter, 

ESTHER  BURR. 

*'  To  my  ever  honored  Father. 

Prince- ton^   Nov.   l.   1 75 7. 
*'   Honored  S'lr^ 

•'  Y^-^^^    "''^^   afTcc^ionate,    comforting  letter  by  my 

*'  brother, was  exceedingly  rcfrefhing  to  mc, 

*'  altho'  I  was  fomething  damp'd  by  hearing  that  I 
*'  fhould  not  fee  you  until  fpring.f  But  'tis  my  comfort 
"  in  this  difappointmcnr,  as  well  as  under  all  my  afHi<5ti- 
'*  -bus,  that  GOD  knows  what  is  bed  for  mc,    and  for  his 

own 

t  When  Mr.  Ki.^ardi  wrote  the  J.e:tcr  fVic  refer»  to,  he  did 
not  think  of  going  to  Prince-ton  till  fpring  ;  but  he  afterwards 
dctcr/nin'd  o;hcr\vilc,  and  went  in  Januarv,    at  is  before  t&- 

ia:cd. 


A   P    P    E    N    'D    J   X.  9\. 

<•  own  glory.  Perhaps  I  lotted  too  much  on  the  company 
*'  and  converfation  of  fuch  a  near  and  dear  and  affe6\io-  , 
*'  nate  father  and  guide.  I  can't  doubt  bur  all  is  for  the 
**  beft,  and  I  am  fatisfied  that  GOD  fliould  order  the 
"  affair  of  your  removal  as  (hall  be  for  his  glory,  what- 
*'  ever  comes  of  me. 

"  Since  I  wrote  my  mother's  letter,  GOD  has  carried 
"  me  thro'  new  trials,  and  given  me  new  fupports.  My 
*<  little  fon  has  been  Tick  with  the  How  fever,  ever  fince 
**  my  brother  left  us,  and  has  been  brought  to  the  brink 
*'  of  the  grave.  But  I  hope  in  mercy  God  is  bringing  him 
*'  up  again.  I  was  enabled  to  refign  the  child  (after  a  fe- 
"vere  Ihuggle  with  nature)  with  the  greateft  freedom. 
*VGOD  fliewed  me  that  the  child  was  not  my  own,  but 
*'•  his  ;  and  that  he  had  a  right  to  recall  what  he  had  lent, 
"  whenever  he  thought  fit  ;  and  1  had  no  reafon  to  coni- 
"  plain,  or  fay  GOD  was  hard  with  me.  This  fiJenccd 
*'  me. 

"  But  O,  how  good  is  GOD  !  He  not  only  kef)t  me 
*V  from  complaining,  but  comforted  me  by  enabling  mc 
"  to  offer  up  the  child  by  faith,  1  think,  if  ever  1  aded  faith. 
*'  I  faw  the  fulnefs  there  was  in  Chrifl  for  little  Infants^ 
««  and  his  willnignefs  to  accept  of  fuch  as  were  ofFer'd  to 
«  Him.  ♦'  Suffer  little  children  to  come  unto  me,  and 
"  forbid  them  not  ;"  were  comforting  words. 

"  GOD  alio  (liewed  me  in  fuch  a  hvely  manner,  the 
"  fullnefs  there  was  in  himfelf  of  all  fpiritual  bleflings, 
«  that  I  faid,  Altho'  all  llreams  were  cutoff,  yet  fo  Jong 
<«  as.my  GOD  lives,  1  have  enough.  He  enabled  me  ta 
'«  fay,  "  Ahho'  thou   llay  mc,  yet  will  I  truft  in  thee." 

<'  In  this  time  of  trial,  1  was  led  to  enter  into  a  rc- 
"  newed  and  explicit  covenant  with  GOD,  in  a  more 
"  folemn  manner  than  ever  before;  and  with  the  greateft- 
"freedom  and  delight.  Atter  much  felf-exammariori 
"  and  prayer,  I  did  give  up  my  felf  and  children  to  GOD, 
"  with  my  whole  heart.  Never  until  how,  had  I  a  fenlc 
<*  of  the  priviledge  we  are  allowed  in  covenanting  with 
"  God  I  This  ad  of  foul  left  my  mind  in  a  quiet  and 
"  fteady  trufl  in  GOD. 

'*  A  few  dsys  after  this,  one  evening,  in  talking  of  the 
"  glorious  fiate  my  dear  departed  hulband  muU  be  in,  rny  v 
''  foul-  w^s  carried  out  ill  fuch  longing  defues  aher  thts 
.        '  gloriouj. 


92  jt   P    ?    E    N   'D    I  X. 

«*  glorious  ftate,  that  I*  was  forced  to  retire  from  the  family 
•«  to  conceal  my  joy.  When  alone,  1  was  fo  tranfportcd, 
**  and  my  foul  carried  out  in  fuch  c^gcr  defiref  after  per- 
*<  fe(flion,  and  the  full  enjoyment  of  GOD,  and  to  ferve 
«*  him  uninterruptedly,  thatl'think  my  Nature  would  not 
•«  have  born  much  more.  I  think,dear  fir,  I  had  that  night, 
•*  a  forctafte  of  heaven.  This  frame  continued  in  fomc 
"  good  degree  the  whole  night.  1  flept  but  little,  and 
**  when  I  did,  my  dreams  were  all  of  heavenly  and  divine 
••  things.  Frequently  fince,  I  have  felt  the  fame  in  kind, 
«*  tho*  not  in  degree.  Thus  a  kind  and  gracious  GOD 
••  has  been  with  me  in  fix  troubles,  and  in  feven. 

**  But  O  Sir,what  caufe  of  deep  humiliation  and  abafc- 
"  ment  of  foul  have  I,on  account  of  remaining  corruption  ; 
**  which  I  fee  working  continually,  efpecially  pride  !  O, 
•*  how  many  (hapes  does  pride  cloke  it  fclf  in  I 

**  Satan  is  alfo  bufy  (hooting  his  darts  ;  but,  bleffcd 
"  be  GOD,  thofe  temptations  of  his,  that  ufcd  to  over- 
«*  throw  me,  as  yet,  have  not  touched  me.  O,  to  be  de- 
"  livcred  from  the  power  of  fatan,  as  well  as  fin  !  1  can't 
♦*  help  hoping  the  time  is  near.  GOD  is  certainly  fitting 
"  me  for  himfelf ;  and  when  I  think  it  will  be  foon  that 
«•  I  (hall  be  called  hence,  the  thought  is  tranfportmg." 


APPENDIX,   N-  11. 

Containing  a  fhort  Sketch  of  Mrs.Eo war ds*s 
Life  and  Character. 

MRs.  Sarah  Edwards,  the  amiable  confort  of  prc- 
fidcnt  Edwards,  did  not  long  furvive  him.  In 
Septembtr  (lie  fet  out  in  good  health  on  a  journey 
to  Philadelphia,  to  take  care  of  her  two  orphan  grand- 
children, which- were  now  in  that  city  ;  and  had  been, 
fmce  the  death  ofMn,  Burr.  As  they  had  no  relations 
in  thofe  parts,  Mrs.  Edwards  propofcd  to  take  them  into 
her  own  family.  She  arived  there  by  the  way  of  Phnet- 
tin  Sept.  21.  in  good  htalth,   having  had  a  comfortable 

journey. 


APPEF'DIX.  93 

journey.  But  in  a  few  Jays  (he  was  fuddcnly  feizcd  with  a 
violent  dyfentery,  which  put  an  end  to  her  life  on  the  fifth 
day,  Oc5tober  2.  1758,  in  the  49th  Year  of  her  age.  She 
faid  not  much  in  her  ficknefs-;  being  exercifed  moft  of  the 
rime  with  violent  pain.  On  the  morning  of  the  day  (he 
died,  (he  apprehended  her  death  was  near  :  when  (he  ex- 
prefTed  her  entire  refignation  to  GOD,  and  dcfirc  that 
GOD  might  be  glorified  in  all  things  ;  and  that  (he  might 
be  cnaWed  to  glorify  him  to  the  laft  :  and  continued  in 
fuch  a  temper,  calm  and  refigned  till  (he  died. 

Her  remains  were  carried  to  Princeton^  which  is  about 
40  miles  from  Philadelphia,  and  depoficed  with  Mr.  Ed* 
WARDs's.  Thus  they  who  were  in  their  lives  remarkably 
lovely  and  pleafant,  in  their  death  were  not  much  divided. 
Here  lie  the  Father  and  Mother,  the  Son  and  Daughter  • 
who  are  laid  together  in  the  grave,  within  the  fpace  of  a 
little  more  than  a  year,  tho*  a  few  months  before  their 
dwelling  was  more  than  150  miles  apart.  Two  prefidents 
of  the  fame  College,  and  their  conforts,  than  whom  it  will 
dpubtlefs  be  hard  to  find  four  perfons  more  valuable  and 
tifeful  ;  in  a  few  months  are  cut  off  from  the  earth  forever  i 
and  by  a  remarkable  providence  are  put,  as  it  were,  into 
one  grave  !  And  we  the  furvivors  are  left  under  the  gloomy 
appreheftfion  that  thefc  righteous  are  taken  away  from  the 
evil  to  come  ! 

Surely  Amtrica  is  greatly  emptied  by  thefe  deaths  ! 
How  much  knowledge,  wifdom  and  holinefs  is  gone  from 
the  earth  for  ever  i  And  where  are  they  who  (hall  make 
good  their  ground  ! 

Mrs.  Edwards  was  born  in  New-Haven,in  Conne6licut, 
Jan.  9.  1709,10.  Her  father  was  the  rev.  Mr.  Jambs 
PiERPOiNT,  who  was  long  an  eminently  godly  and  ufeful 
mini(ier  of  the  gofpel  tt  New-Haven.  %  She  was  married 
XQ  Mr.  Edwards,  July  20.  1727.  in  the  iSth  year  of  her 

Tho 

J  He  was  the  cldcft  fon  of  Mr.  John  Pierpoint  of  Roxbarjr^who 
came  out  of  England.  Her  mother  was  Mrt. Mary Pitrpoint^ 
eldert  daughter  of  the  rev.  Mr.  Samuel  Hooker,  mmiftcr  of  the 
gofpel  at  Farmington  in  Conncfticut,  and  fon  of  the  rev.  Mr. 
Thomas  Hooker,  once  minifter  oi  the  gofpel  at  Hartford,  aa4 
famous  at  adirine,  thro'  all  chd  ehurcheiia  N«w-£aglacd. 


94  ^    P    P    E    N    T>    I   X. 

Tho*  iVIrs.  Edwards's  full  chara(5\er  will  not  be  at- 
tempted liere,  yet  it  is  thought  proper  to  meniion  a  few 
things,  in  which  (he  excelled,  and  fet  an  example  worthy 
the  imitation  oi  all. 

She  rcmcmber'd  her  creator  in  the  days  of  her  youth, 
and  became  truly  and  remarkably  religious  at  about  tivc 
years  old.  Was  a  more  than  ordinary  beautiful  perfon  ; 
of  a  pleafanr,  agreable  countenance  ;  ot  an  amiable,  cour- 
teous converfation  and  behaviour  :  the  law  of  kindnef* 
was  in  her  tongue. 

She  was  einment  foi  her  piety  and  experimental  religion. 
Religious  converfation  was  much  h.er  dchght  ;  and  this  (he 
promoted  in  all  companies  as  far  as  was  proper  and  decent 
tor  her  :  snd  herdikourfe  lliew'd  her  underftanding  in  di- 
vine things,  and  the  great  imprefTion  they  had  on  her  mind. 
'I'he  friends  of  true  religion,  and  ihey  who  were  ready  to 
engage  in  religious  converfation,  and  delighted  in  that 
"which  was  n\vA  elTcntial  and  pra(^ical  in  true  religion  ;  were 
her  peculiar  friends  and  intimates.  To  whom  Ihe  would 
rpen  her  mind  freely,  and  tell  them  the  excrcifes  of  her 
own  heart  j  and  what  God  had  done  for  her  foul,  for  their 
encourageiTient,  and  excitement  in  the  ways  of  God. 
Her  mind  appear'd,to  them  who  were  mofl  converf^nt  with 
tier,  conllantly  to  attend  to  divine  things,  even  on  all  oc- 
cafions,   and  in  all  bufmcfs  of  life. 

The  religitius  duties  of  the  clofet,{lie  was  a  great  friend 
to,  and  took  muoh  delight  in  them.  She  highly  prized 
{ocjal  worfhip.  Was  wont  to  attend  the  private  meet- 
ings ^or  reliiiious  worlhip, which  vvere  kept  up  2.\.  t\ crthamp- 
icriy  while  Mr.  Edwards  lived  there.  And  promoted  and 
ntteixled  meetings  of  perlons  of  her  own  fe(5ts  only,in  order 
lor  prayer  and  religious  converfation.  She  was  a  conftant 
aiTcndcr  on  publick  woiOiip  i  and  behaved  with  great  gra- 
vity and  ferioufncfs  in  the  houfc  of  GOO. 

She  paid  proper  dcicrcncc  to  Mr.  Edward?,  and  treat- 
ed him  with  decency  and  refpecfl  at  all  times.  As  he  was 
of  ^  weakly,  inhrm  conftitution,  and  was  peculiar  and  cx- 
1^  in  his  diet,  flie  was  a  tender  nurfe  to  him  ;  chearfully 
attending  upon  him  at  all  tiines,  and  miniftring  to  his 
comfort  :  and  fpared  no  pains  to  conform  to  his  inclina- 
tfons,  and  make  things  agreeable  and  comfortable  to  him. 

She  accounted  it  her  greated  glory,  and  that  wherein 
llic  could  beft  fcrvc  God  and  her  gcncratio  i,  in  being  a 


ji    P    P    E    N    "D    I   % 


95 


means  of  promoting  Mr.  Edwards's  comfort  and  ufe- 
fulnefs  in  this  way.  And  no  perfon  of  difcerning  could  be 
converfant  in  the  family  without  obferving  and  admiring 
the  great  harmony  and  mutual  love  and  eftecm  that  fub- 
fifted  between  them. 

When  fhe  her  felf  labour'd  under  bodily  difordcrs  and 
pains,  which  was  often  the  cafe,  (lie  was  not  wonr  to  be 
full  of  her  complaints,  and  put  on  a  dejected  or  foui  coun- 
tenance, being  out  of  humour  with  every  body  and  every 
thing,  zs  if  /ht  was  difregarged  and  neglecfted  :  but  flic 
would  bare  up  under  them  with  patience,  and  a  kind  of 
checrfulnefs  and  good  humour. 

She  was  a  good  oeconomift,  managing  her  houfhold 
affairs  with  difcretion  ;  in  which  flie  was  laborious  and  di- 
Jigcnt.  She  was  very  careful  that  nothing  (hould  be  wafted 
and  loft.  And  often,  when  flie  did  any  thing  to  fave  a 
fmall  matter,  or  dire(5fcd  her  children  to  do  it  in  any  in- 
ftance,  or  faw  them  waftc  any  thing  ;  ftic  would  mention 
the  words  of  our  Saviour  ;  which,  (he  faid,  fhe  often  tho't 
of,  as  containing  a  maxim  worth  remembering ;  when, 
as  the  reafon  why  his  difciples  Ihould  gather  up  the  frag- 
ments, he  fays.  That  nothing  be  lost.  She  took  al- 
moft  the  whole  care  of  the  temporal  aff^airs  of  the  family, 
•without  doors  and  within  :  and  in  this  fhe  was  peculiarly 
fuited  to  Mr.  Edwards's  difpofition,  who  chofe  to  have 
DO  care  of  any  worldly  bufinefs. 

She  had  an  excellent  way  of  governing  her  children  : 
•fhe  knew  how  to  make  them  regard  and  obey  her  cheer- 
fully without  loud,  angry  words,  or  heavy  blows.  She  fel- 
-dom  ftrook  her  children  a  blow  j  and  in  fpeaking  to  them 
ufed  mild,  gentle  and  pleafant  words.  If  any  correction 
was  needful,  it  was  not  her  manner  to  give  it  in  a  paftlon. 
And  when  fhe  had  occafion  to  reprove  and  rebuke,  fh6 
would  do  it  in  few  words,  without  heat  and  noife,  with 
all  calmnefs  and  gentlenefs  of  mind.  And  in  her  directi- 
ons or  reproofs,  in  any  matters  of  importance,  (he  would 
addrefs  herfelt  to  the  realon  of  her  children,  that  they 
might  not  only  know  her  inclination  and  will,  but  at  the 
fame  time,  be  convinced  of  the  realonablencls  of  it.  She 
need  fpeak  but  encg  ;  ftie  was  chearfully  obeyed  ;  mur- 
muring and  anlwering  again  was  not  known  among  them'; 
And  the  kind&gentle  treatment  they  had  from  their  mother, 
Vi-hile  il\e  ftri'^lly  A'  pury^^ualy  maintain'd  her  parental  au- 
thority^ 


96  j1PPENT>IX. 

thority,  fccm'd  naturally  to  beget  and  promote  a  filial  regard 
and  rcfpe<5t  ;  and  lead  them  to  a  mild,  tender  treatment 
of  each  other  ;  for  quareling  and  contention,  as  it  fre- 
quently takes  place  among  children, was  not  known  among 
them.  She  carefully  obferved  the  firft  appearances  of  rc- 
Jcntment  and  ill-will  towards  any,  in  her  young  children  ; 
and  did  not  connive  at  it  and  promote  it,  as  many  who 
have  the  care  of  children  do,  but  was  careful  to  fhew  her 
difpieafure  at  it,  and  fupprcfs  it  to  her  utmoQ  :  not  by 
anary,  wrathful  words  and  blows,  which  often  provoke 
children  to  wrath,  and  ftir  up  and  confirm  their  irafcible 
pafTions,  rather  than  abate  and  fupprefs  them. 

As  (he  was  fcnfible  that  in  many  refpec^^s,  the  chief  care 
o^  forming  children  by  government  and  mftrucftion,  na- 
turally lies  on  mothers  ;  as  they  are  moft  with  their  chil- 
dren in  their  moft  pliable  age,  when  they  commonly  re- 
ceive impreflions  by  which  they  are  very  much  form'd 
for  life  :  fo  (he  was  very  careful  to  do  her  part  in  this  im- 
portant bufinefs.  And  when  (he  met  with  any  fpecial 
diflBculty  in  this  matter,  or  forefaw  any,  fhe  was  wont  to 
ipply  to  Mr.  Edwardi  for  advice  and  a(ri(^ance  :  and  on 
fuch  occafions  they  would  both  attend  to  it,  as  a  matter 
of  great  importance. 

But  this  was  not  all,  in  which  (he  exprel"s'd  her  care 
for  her  children.  She  thought  that  parents  had  great  and 
important  duty  to  do  towards  their  children  before  they 
were  capable  of  government  and  inOruvf^ion.  For  them 
(he  cohftantly  and  earnef^ly  pray'd,  and  bore  them  on  her 
heart  before  God,  in  all  her  fccret  and  moft  folemn  ad- 
drefTcs  to  him  ;  and  that  even  before  they  were  born.  The 
cviclence  of  her  pregnancy,  and  confideration  that  it  was 
with  a  rational,  immortal  creature,  which  came  into  exig- 
ence in  an  undone,  and  infinitely  dreadful  ftate,  was  fuffi- 
cient  to  lead  her  to  bow  before  God  daily  for  his  ble(ring 
on  it  j  even  redemption,  and  eternal  life  by  Jefus  Chrift. 
bo  that  thro'  all  the  pain,  labour  and  forrow,  which  at- 
tended her  being  the  mother  of  children,  Ihe  was  in  tra- 
vail for  them,  tkat  they  might  be  born  of  GOD  by  having 
Chrift  formed  in  them. 

As  the  law  of  kimlnefs  was  in  her  tongue,  fo  her  hands 
were  rot  withheld  from  beneficence  and  charily.  She  was 
always  a  friend  and  patroncfs  of  the  poor  and  helplefs  ; 
and  much  in  a^s  of  charity,  as  well  as  recommending  it  to 
others  Qn  all  proper  occafions.  Shi 


\4    P    P    E    fi    ID    1   Z  fi 

She  was  remarkable  for  her  kindncfs  to  her  friends  and 
vifitants,  who  reforted  to  Mr.EowARDs's.  She  would  fparo 
no  pains  to  make  them  welcome,  and  provide  for  their 
convenience  and  comfort.  And  {he  was  peculiarly  kind  to 
ftrangers,  who  came  to  her  houfe.  She  would  take  fuch 
kind  and  fpecial  notice  of  fuch,  and  fo  foon  get  acquainted 
with  them,  as  it  were,  and  fhew  fuch  regard  and 
concern  for  their  comfort,  and  fo  kindly  offer  what  fhc 
thought  they  needed,  as  to  difcover  (he  knew  the  heart  of 
a  ftranger,  and  well  underflood  how  to  do  it  good  ;  and  fo 
as  to  oblige  them  to  feel  in  fome  meafure  as  if  they  were 
at  home. 

She  made  it  her  rule  to  fpeak  well  of  all,  fo  far  as  (he 
could  with  truth,  and  juftice  to  herfelf  and  others.  She 
>was  not  wont  to  dwell  with  delight  on  the  imperfections 
and  failings  of  any  ;  and  when  (he  heard  perfons  fpeaking 
ill  of  others,  fhe  would  fay  what  fhe  thought  fhe  could 
with  truth  and  juftice  in  their  excufe  j  or  divert  the  oblo- 
quy by  mentioning  thofe  things  that  were  commendable 
in  them.  Thus  Ihe  was  tender  of  every  one's  charadler, 
even  of  theirs  who  injured  and  fpoke  evil  of  her  ;  and  care- 
fully guarded  againft  the  too  common  vice  of  evil  fpeaking 
and  backbiting.  She  could  bear  injuries  and  reproach  with 
great  calmnefs  &  patience,without  any  difpofition  to  render 
evil  for  evil  ;  but  on  the  contrary,  was  ready  to  pity  and 
forgive  thofe  who  appeared  to  be  her  enemies. 

•  She  had  long  told  her  intimate  friends  that  fhe  had,  af- 
ter long  ftruggles  and  exercifes,  obtained,  by  God's  grace, 
an  habitual  willingnefs  to  die  her  felf,  or  part  with  any  of 
her  moft  near  relatives.  That  fhe  was  willing  to  bring 
forth  children  for  death  ;  and  refign  up  him  whom  fhe 
cfteemed  fo  great  a  bleiTmg  to  her  &  her  family,her  nearefb 
partner,  to  the  ftroke  of  death,  whenever  GOD  fhould 
fee  fit  to  take  him.  And  when  (he  had  the  greateft  trial 
in  the  death  of  Mr.  Edwards,  fhe  found  the  help  and 
comfort  of  fuch  a  difpofition.  Her  converfation  and  con- 
du(5l  on  this  occafion  was  even  to  the  admiration  of  her 
friends.  It  was  fuch  as  difcover'd  that  fhe  was  fenfible'^ot 
the  great  lofs,  Ihe  and  her  children  had  fuftain'd  in  his 
death  ;  and  at  the  fame  time  fhewed,  that  ihe  was  quiet 
and  refigned,and  had  thofe  inv  (ibie  fupports  and  comforts 
by  which  flie  could  truft  in  GOD  with  quietnefs,  hope  and 
humble  joy. 
\  H  They 


99 


^PPEN'DIX. 


They  lived  together  in  the  married  ftate  above  thirty 
years.  In  which  time  they  had  eleven  children  ;  all  which 
are  now  living,  except  the  fecond  daughter,  who  died 
Fdr  14.  1748.  (ot  whom  the  publick  have  fome  account 
in  the  hfe  ot  Mr.  Brainerd^  P^^SC  J  and  their  ihirddaugh- 
ter,  Mrs.  Burry  before  mentioned  ;  and  their  youngeft 
daughter,  named  Elizabeth^  who  died  fincc  her  parents. 
The  furviving  children  arc  three  fons,  and  five  daughters. 


THE     END. 


SERMONS 


O  N 


Various  important 

SUBJECTS. 


Being  fome  of  the  Remains  of  t^e  late 
Reverend  and  Learned 

Mr.  JONATHAN  ED  WARD3, 

President  of  the  Collige  at  New- Jersey. 


B    O    S    T    O    U  I 

Printed  and  Sold  by  S.  Kneeland,  in  Queen-Street. 
M,  DCC,  LXV. 


/ 


^ 


The  P  R  E  F  A  C  E 

l^  UCH  luas  the  true  charaSler  of  the 
pious  &  learned  author  of  the  enfuing 
SermoHSy  as  that  the  lovers  of  pure 
religion,  and  unaffeiied  learning,  -who 
uuere  intimately  acquainted  with  him,  and  free  from 
prejudice^need  nothing  further  to  invite  their  atten- 
tive perufal  of  the  following  fieets,  than  only  to  he 
informed  that  they  were  written  by  the  late  T RE- 
SIDENT RDWARDS. 

The/e  Sermons  indeed  appear  under  confiderable 
dlfadvantages  :  'The  author  compofed  them  only  to  he 
preach' d  to  a  congregation  in  a  country- town,  where 
he  ftatedly  laboured  in  the  work  ofthegofpel  minif- 
irj.for  a  courfe  of  years,  probably  without  theleaji 
deftgn,  orfo  much  as  even  any  diflant  view  of  their 
ever  making  an  appearance,  by  way  of  the  prefs,  he- 
Jore  the  world.  For  this^  the  candid  will  make  a 
^jnerous  allowance. 

IF 


The    P     R    E    F    A    C    E. 

IF  the  author  had  publijhed  them  him/elf,  or  had 
revijed  them  near  the  clo/e  of  his  I'tfe^  -with  a  view 
to  their  public  appearance,  'tis  not  at  all  likely  they 
luouldhave  appeared  as  they  do  at  pre  lent  j  hut  the 
difference  injome  refpe8s  at  leajl,  rnuft  have  been 
conjiderable.  In  Jeveral  places,  inlargements  would 
have  been  made  ;  various  parts  would  have  been 
hrightned  with  new  illuftrations  ;  the  Jiile  in  a 
fiU7?iber  of  in  fiances  would  have  been  alter  d,  and 
the  drejs  made  more  agreable,  And,  in  a  wordy  the 
whole^  taken  together,  would  have  appear  d  in  a 
much  more  advantageous  light ^more  inftru^ive^ani 
entertaining. 

This  might  have  been  reafonably  expeded,from  the 
author  s  mafierly  and  diftinguiflied  genius,  which 
prompted  him  eagerly  topurfue  truth, even  in  hermojl 
Jecret  recejjes,  E/pecially,  if  it  be  confidered,  that 
the  greater  part  of  thefe  Sermons  werepennd  more 
than  twenty  years  before  his  death,in  which  [pace  of 
time,  hevmde  Jwift  ^  gmazing  advances  in  divine 
knowledgejn  branches  ahnofl  mmberlefs.  The Jame 
thing  may  be  injerrd  from  the  authors  manner  : 
Some  Sermons^  that  he  formerly  publifjed^  received 


The    P    R    E    F  A    C    E. 

great  enlargements  under  his  lajl  anii  finijhtng  hand; 
and  hovjev^r  engaging  and  entertaining  they  ujare 
in  the  delivery  y  they  appear  d  much  ampler  from  the 
prefix  than  the  pulpit. 

Be  fides  y  'tis  fome  unhappinejs^  thro  a  miftake^ 
the  Jubje^s  are  not  placed  in  that  natural  and 
advantageous  order^  ivhich  was  defignd. 

Neverthelefs^under  all  their  difadvantages,  the  Ser- 
mons^ 'tis  apprehended^  will  he  well  receivd  by  the 
candid^  intelligent  chriftian  reader  :  j4nd  that  evsry 
per  Con  that  is  poffejjed  of  a  happy  degree  of  found 
judgment,  andgsod  tafte,  who  fhall  ferioujly  perufe 
them^  willfindthatjuflners  and  clearnefs  of  thought  ; 
that  natural  i^^lively  reprefentation  oj  divine  things  ; 
that  vein  of  piety  and  /olid  religion  running  through 
the  whole  ;  that  extenflve  knowleJgejhat  commands 
ing  pungency,  andfpiritual  favor, which  may  ferve 
in.  a  meafure  to  point  out  the  author, and  at  thejame 
time,  to  inftruB,  entertain  and  quicken  the  reader. 

The  public  may  he  affured  that  the  Sermons  ere 
faithfully  copied  from  the  original  manufcripts.  j4nd 
where  fentences^  or  paragraphs  were  found  unfinif)" 


The    P     R    E    F    A     C    1^. 

eJ^  as  there  ivere  various  fuch  injlances^  in  moftof 
the   Sermonsy    mark'd   with   a  Jlroke  of  the  pen^ 

thus -which  the  author  ufed  to  fupply  in  the 

delivery, the  editor  has  net  taken  the  liberty,  to 

compleat  them,  except  an  injlance  or  tvjo^  in  the 
Sermons  upon  the  wifdom  of  Qo^-^vjhere  the 
ivords  added,  are  carefully  included  in  crotchets. 
Wherever  there  fore, the  reader  finds  fuch  a  Jlroke-^ 
he  is  hereby  notified,  that  fomething  is  left  unex- 
frefs'd,  ivhich  his  own  mind  is  to  fupply. 

The  date,  at  the  beginning  of  the  Sermons,  marks 
the  time  when  they  were  compofd  and  preacUd. 

Thefe  Sermons  being  fomc  vf  (he  remains  of  an 
eminent  man  of  God,  c^  friend  to  men,  are  heartily 
recommended  to  the  candid  acceptance,  and  faithful 
improvement  of  all  into  whofe  hands  they  may  fall ; 
and  to  the  bleffing  of  him  who  is  ALL  and  IN 
yfLL,  the  great  dl/pofer  of  all  events,  who  was 
pleafed  fgnally  to  diftinguif)  his  fervant,  when  li;- 
ving,  with  gifts  and  graces,  and  to  crown  his  Itr 
hours  with  unufual  fuccefs. 
April  25.     1765. 

The  Editor- 


The   C  O  N  T  E  N  T  S, 


SERMON     I. 

Jefus    Chrift  glorioufly  exalted  above  all  6vil 
in  the  Work  of  Redemption. 

i  Cor.  XV.  25,  26.  For  he  muft  r  ign^  till  he  hath 
fut  all  Enmtes  under  hh  Feet.  "The  la§i  Enemy  that 
Jhail  be  dejiroytd  h  Leath,  Page  x. 

S    E    R     M     O    N    II,  III. 

Jofeph*s    great    Temptation,    and    gracious 
Deliverance. 

Gen.  XXX ix.  12  — And  he  left  his  Garment  in  her  handy 
and  fled  and  got  him  out.  P*   24. 

S     E    R     M     G    N     IV,  V,  VI. 

Man's  natural  Blindnefs. 

Pfal  xciv.  8,  9,  10,  Ti.  Underlfandye  Brutijh  a- 
mong  the  r'eople^  and  ye  Fools y  when  will  ji  be  wtfe^ 
&c. P.  59. 

SERMON    VII,  VIII,  IX,  X. 

Men  naturally  God's  Enemies. 

fbm-   7.    10.     For  if  when  we  were  Enemies ^  we  were 
reconiilsd  to  God  by  the  Death  of  his  Son,       P»   1 04, 

4  S  £  R. 


The  C  O  N  T  E  N  T  5. 

S  E  R  M  O  N  XI,  XII,  XIIL  XIV,  XV,  XVI, 

The  wifdom  of  Grxl  as  difplay'd  in  the  Way 
of  Salvation  by  Jcjus  Chiilt,  far  fuperiour 
to  the  Wildom  uf  the  Angc:ls. 

JEph.  iii.  JO.  T^o  the  Intent  thrt  new  unto  the  Princ'* 
polities  ahd  Powers^  in  b.aveniy  i  laces  might  be 
known   hy    the   Ctufch   the    n.a^jjdd   JVijdom    of 

Cod.  P.    it)*^. 

SERMON    XVII.  XVIII. 

The  true  Chriftici>*s  Life,  a  J  >urncy  towards 
Heaven. 

HV^b   ix.  rg,  14.  And  co-  feffed  that  they  were  Str^nget^s 

and:  Hlgrms  on  theEarth.  For  ihey  t  at  jay  luM  hmgs^ 

d^chrc  plainly  that  tl  ey  jcek  a  C . uniry,  P.   253, 


hy  reafon  of  the  editor's  diftance  from  the  prefs,  the  errors  of 
it  are  various  :  Some  of  which  are  pointeu  oui  in  the 
folJowing 

ERRATA. 

*OAfc  ij.linf  6  frcm  the  botf^m.for  fl«-y  iead  tfi.p.24.1  8  f  .bot. 
J[  U  anr  ow.p  32  '  C  del. net. p. 37. 1. 7.  f.  n§tien,r  :nclinsiion  ^.40* 
ill.  cr]cjliji  p.  41.  i.  I  V  f/  but  f.  oner,  he  p.  42  I.  13.  f.  hurt- 
falv.  iatt/ui.  I.  I5.  r.  concei'ved.  p.  44  1.  10  it.  bot.  r  the  r,  p.  47, 
'.  &-  f.  f.atig  r.  ailing.  1  J2.  r.  (degrees  after  and  r.  ^Jft^-g,  p  48. r. 
/fi/  p.  51,  I  I  f.  hitherto  T  formerly  I,  12  fr.  bot.  f.  a  moji  r  the 
*^-ofl.  p.  5^.  i  5  1  jV  r  ^r^.  p  5^  ,i.  11.  fr.  bet  f  that  r  »/.  ;?•  76. 
^  B  u Juries  ufeier  p. 79  1.  14T  r^r^  p  92. 1.  $  dcic  ^z*.*  p. 
1^5-  I  21  i  fouis  X  Au/j.p  113  1  3  ir  bot.r  injupetjbU  p.  li$/. 
1.  2.*  fr  b(  r.  f  to  r.jor.  p  138.  I.  2  r  all.  p  166.  '.  12  U  bot. 
f.  iKaniJtJlx  mun'fcia  p  196  ir.  bot.  r.d^bly  p  I98  >.  I9  f.  tr 
r   //'J*   p  2^  ' 


\ 


r  mun'fctd  p  196  ir.  bot.  r.  <^A^/y  p  I98  >.  19  f.  er 
•  I  1  16  afteryi  udJ  /*>-.  p  2i6.1.  lo.  f.^r//  r,Ci/,>^ 
16.  r.  r«r/.  .      ^  Y 


J.ber  r.i'l'uWcs  which  may  havs  been  OTCrlaok*'' 
nr.'.ied  to  the  reader's  candor. 


Jesus  Christ  gloriolifly ex- 
alted above  all  Evil,  in  the 
Work  of  Redemption. 

[Lecture  Augufl  17383 

S  E  R  M  O  N     I. 

I  CORINTHIANS  x^.  25,  2^. 

For  he  rnufl  reiirny  till  he  hath  put  all  Etiemtef 
under  his  Feet.  Ths  laft  Enemy  that  fiall  he 
dejiroyed,  is  Deaths 

^c'^^^^^95|(qHE  Apodle  In  this  Chapter  Joes  pi^-- 
t^Jpj^g^io  ticuiarfy  oppofe  fome  among  ths 
^j.i^'f  ||^^^3  chrlflian  Corinthians,  who  denied  the 
•'&sKS^^#^  Refurredlion  of  the  Dead,  and  much 
^py%M^''t  molefled  and  infcacd  the  Church  of 
^-  -o-  <s^-  •«'  •«  Corinth  with  their  Doflnne.  Thqrc 
were  two  forts  of  Perfons  in  that  Age,  wi^o  were  ?%^- 
cially  great  Oppofcrs  of  the  Do^rme  of  the  Rciiir* 
re(5li()n  :  one  among  the  Jews,  and  the  other  a-r^^i^ 
the  Heathen  Thofe  among  the  Jcva's  were  the  Sj.  '  • 
ducees  ;  of  whom  vT#rc3d,Aas  xxiii.  8  FortheSad* 
duces  5  fay  y  that  there  is  no  Rc/urre^lion,  neither  An- 
oil  }pr  Spirit.  And  we  have  the  fame  Account  m 
other  Piaceq,  Thofe  among  the  Heathen  that  were 
A  the 


4       JK'^USCHRT^r  fxaUeJ,      Ser.  I. 

the  chief  Ppp^frrs  of  rhi    DoAriiie,  were  their  Phi- 

lof(>phcr8.      The  n.'6irine  of  the  Rcfiirrc£lion  of  ihc 

DcaJ,  wa?  :i^x  confifhnt  with  their  Fhilofophy:  by  the 

principles  oF  vvhich    it  was  impc^fTihlc  iliat  one  who  was 

deprived  <'f  the  Habit  of   Lire,  flvmld  ever  receive  it 

again.      And  there  fore  thev  ridiculed  theD  (^frine  when 

the  -^poftlc  preached  it  among  them  at  Ajiiens.  f     It 

prcbjbly  was  chiefly  from  thcfe  latter  that  the  Church 

at  Corinth  received  (his  Corruption,   the  Philofophers, 

and  not  the  Sadducces.     For  Corinth  was  near  toArhens, 

which  was  the  Place  of  the  chief  Keibri  of  the  Philc- 

phersofall  theCities  of  that  learncdCountry  of  Greece, 

The  Apoftic  in  oppofing  this  Error,  firfl  inCfls  on 

ChiiiVs  Refurrcflion  from  the  Dead  ;  and  next  rn  the 

Refurreftion  of  all  the  Saints  at  the  end  cf  the  AVorJd. 

And  in  the  Verfes  next  before  the  Text,    fhcws   how 

both  are  conncifled.or  that  one  arifes  or  follows  fronfi  the 

other.     And  then  adds.   Then  ccmeth  the  End,  'when 

he  /ball  have  delivered  up  the  Kingdom  to  God  even 

the  Father,   uhen  he  fhall  have  put  down  alt  Rule, 

and  all  Authority,  &  Power,      For  he  muft  reign  till 

hf  hath   put   all    Enemies  wider  his  Feet,     The  lajl 

E:it'y^jy  that  //mil  be  de/l rayed  is  T>eath, 

'Tis  to  my  prefent  Purpofe  to  obfervc  thcfe  two 
Things  in  the  Words  of  the  Te>:t. 

I.  H..RH  is  fornc»hing  mentioned,  as  one  Thin^^, 
tvherein  appears  the  Glory  of  that  Exaltation  and  Do- 
minit)P,  tbat  Chrifl  has  as  our  Hcdecn  cr,  \\7..  that  it 
litues  in  the  Sulji^ion  of  all  Enemies  under  his  Feet. 
It  is  not  fiid  all  />//|lMHmifS,  pcfi'ibly  becar.fe  rhofc 
that  fhall  be  put  under  his  Feet,  are  not  only  his  Ene- 
mies ;  biit  nlio  the  Enemies  of  his  Father,  and  of  his 
iVoj|lc  1  heir  being  under  his  Feet  denotes  their  be- 
ing pcrfcfiiy  vnnqu'flied  and  fubdiicd,  and  brought  tx- 
cerd'mg  low  under  h'm,  and  his  bW^g  gioriou/Iy  cxslr- 
cd  over  them.     Ic  fliali  be  thus  with  refj'cjfl  to  God's, 

I  A^s  xvit. 


S£R.  I.  iff  the  Work  of  Rerfempton^  3 

and  his,  and  bis  People's  Enemies  univerfally,  not  one 
excepted  :  Which  Univerfalliry  is  fignificd  here  twv> 
Ways,  (i.)  In  the  univerfal  Terms  that  are  ulcd  ^!l 
Enemies.  (2  )  In  that  here  is  anAcccunr  of  the  fubjcdt* 
ingof  the  verj  lafl  Enemy  :  When  there  fhall  he  hut  ont 
Enemy  left,  that  fhali  alfo  be  put  under  his  Feer. 

2.  We  may  learn  what  is  here  meant  by  Enemies, 
by  the  particular  Inftance  here  given  by  the  lafl  t^ac 
fhall  be  deftroyed,  viz.  Death.  Which  fhcws  ihat  by 
Enemies,  is  not  only  meant  Perfons  that  fet  thcmfelvts 
in  Oppofition  to  God  and  his  People  ;  but  Evils -^ 
whatever  is  any  Way  againft  God  and  his  People,  and 
docs  oppofe  or  moleft  Chrift  of  his  '  aints,  arc  here 
callea  Enemies,  whether  ihey  be  Perfons  or  Things. 

Hence  the 

DOCTRINE, 

Our  LORTy  JESUS  CHRIST,  in  the  U^^orh  cf 
Redemption,  glorioujly  appears  above  ail  Lvtl. 

Tn  handling  this  Do(f^rine,  I  propofe  to  fliew, 

I.  How  Evil  of  all  Kind's  has  prevailed,  and  liighly 
exalted  itfelf  in  the  World. 

II.  That  tho'  Evil  has  fo  greatly  prevailed,  and 
ho-v  hij^h  foever  it  has  exahed  itf<'lf,  Chriit  appears 
glorioufly  above  it,  in  the  Work  of  Redempiion. 

I.  Evil  of  all  Kinds  has  rifen  to  an  exceeding; 
height  in  the  World,  and  highly  exalted  iifel;  aga.nft 
God  and  Chrift,  and  rhe  Church. 

This  v/ill  appear  by  the  following  Particulars. 

I.  Satam  has  highly  exalted  himfelf.  and  grearly 
pcvailed.  Satan  i^ne  who  is  vaHly  fnpcrior,"  in  his 
mrur^l  Capacity  an!r  Abilities,  to  Mankind.  He  was 
originally  one  of  the  higheft  Ranlc  of  Creatures;,  beii^g 


4      JESUS  CHRIST  fx..W,      Sek.  I. 

a  mighty  Anqol.  TTe  proudly  exalted  himfclF  in  Re- 
bellit^n  againd  God  in  Heaven.  For  vvc  are  tolJ  that 
Pride  was  the  CondemnarionoF  the  Devil.*  He  be- 
<iame  proud  oF  hU  own  (iipcrior  Dignity  and  mighty 
Abiiiries,  and  the  Glory  which  his  Creator  had  pur  up- 
on him  ;  and  probably  thought  it  too  much  to  fubmit 
to  the  Son  of  God,  and  attempted  to  cxah  his  Throne 
above  theThrone  of  ChriiL  And  he  prevailed  to  dr.-^w 
away  vafl  Multitudes,  mnny  Thoufands  and  Millic-ns 
of  the  heavenly  Hods,  into  an  open  Rebellion  againft 
God. 

And  afler  he  was  cad  down  from  Heaven, he  proudly 
oralted  himfelf  in  rhisVVt>rId.  and  prevailed  to  do  great 
Things  h-re.  By  his  fubril  Temptations  he  p  ccur''d 
the  fall  of  oi2r  fird  Parent?,  and  fo  brought  about  the 
Ruin  of  the  wh  !e  Race  of  Mankind.  He  pre  cured 
their  Ruin  in  Body  and  Soul,  and  the  Death  of 
both  ;  and  that  they  fnould  be  expofed  to  all  Manner 
of  Calamity  in  this  World,  and  to  eternal  Ruin  here- 
after. He  fo  far  prevailed,  that  he  drew  Men  off  from 
the  Service  of  their  Maker,  and  let  up  himfc'f  to  be 
the  God  of  this  World  ;  :*.nd  in  a  little  Time  drew  the 
Worl  1  into  that  almod  univerfal  Corruption,  wliicli 
brought  on  the  Flood  of  Waters,  by  wh'ch  it  was  do- 
Itroyed.  And  aft  r  that,  he  again  in  a  litleTimc  drew 
uil  i"^  at  ions,  except  the  Poderity  of  Jacob,  olffrom  the 
Worihip  ot  the  true  God,  and  darkened  all  thcWorld 
with  the  darknefs  of  Heathenilm  ;  and  held  them  un- 
der this  Darknefs  for  a  L^reat  many  Ages  :  he  himfelf 
beinc?  v/orfhiprd  as  God  ahnod  all  (^ver  the  World  : 
the  Nations  of  the  Earth  offered  Sacrifices  to  him  ;  and 
Multitudes  offered  up  tl^eir  Children  in  Sr-crifice  f) 
b'HT).  And  during  thatTime.  he  ofen  fo  far  prevailed 
againd  the  People  of  God, (hat  h*^ad  almod  Iwallowed 
them  up.  'f  he  Church  was  often  brought  ■  •  \^r?  "  -^v 
Brink  of  Ruin. 

•   I  Tim    ii:.  6. 


SeR.  I-         i^  ff^'^  Work  of  Rcdemptkfj.  5 

And  when  Chrifl:  hiiTifelf  appeared  in  the  World, 
how  did  he  exalc  himlclf  againit  him  !  and  prevailed 
fo  far.  as  to  influence  JMen  to  hate  and  defpife  him  all 
the  Days  of  his  Life.  And  at  laft  peri  waded  one  of 
his  own  Dlfcipks  to  betray  him ;  and  brought  it  lo  pafs, 
that  he  was  doiivere  i  into  the  Hands  of  Men,  to  be 
mocked,  buffeted  and  fpit  upon,  and  treated  with  the 
greateft  ignominy  that  unreft rained  Malice  could  de- 
vife  :  and  at  laft  procured  that  he  fh on  Id  b^"  put  ro  the 
moft  cruel,  ignominious  kind  of  Death  that  was  in  ufe 
in  the  World.  And  fince  th^t,-  he  has  greatly  exalted 
himfcif  againfl  the  Gofpel  and  Kingdom  of  Chrill : 
has  procured  that  the  Church,  ^or  the  mo(t  Part,  has 
been  the  Subje£\  of  great  Perfecuiion  ;  has  often  bro  C 
it  to  the  brink  of  utter  DeftruOion  :  Has  accompliOi- 
cd  great  Works  in  fecting  up  thofe  great  Kingdoms  of 
Antichrift  and  Mahomet  ;  and  darkened  great  Part  of 
the  World,  that  was  once  enlighrened  with  the  Gofpel 
of  Chrili  with  worf^  than  heathen  Darknefs.  And 
has  infe^led  the  chriftian  World  with  Multitudes  of 
Hercdcs  and  falfe  Ways  of  Worfhip,  and  greatly  pro* 
moteJ  Arheifm  and  Infidelity.  Thus  highly  has  the 
Devil  exalted  himfelf  againit  God  and  Chrift,  and  the 
Ele61  ;  and  U^  far  has  he  prevailed. 

2.  'Guilt  is  another  Evil  which  has  come  to  a  great 
height  in  the  World.  AllGuilt  is  an  Evil  of  a  dread- 
ful  Nature  :  the  leaR  Degree  of  it  is  enough  utterly 
to  undo  any  Creature.  Ic  is  a  Thing  that  reaches  un- 
to Heaven,  and  cries  to  God,  and  brinc^s  down  bis 
M^rath.  The  guik  of  any  one  Sin  is  {o  terrible  aa 
Evil,  that  it  prevails  to  bind  over  the  guilty  Perfbn  to 
fuffer  everlading  Burnings  :  and  io  is  an  Evil  that  is 
In  fome  Refpe(5t  infinite,  in  that  it  obliges  to  that  Pu- 
nifhrncnt  which  has  no  end  ;  and  ^o  is  infinifely  terrible. 
Bu:  this  kind  of  E^il  has  rifen  to  a  moft  amazing 
bright  in  thisWorld  ;  where  not  only  fomePerfons  are 
viblcy,  but  ail  in  all  Nations  and  Ages  are  naturally 

A3  guilty 


(,       JE'SUS  C  r-I  R  ISr  exalted,      Ser.  I. 

gu  Ify  Wrctclics.  And  they  who  live  lo  a£l  any  time 
JM  \\\c  World,  arc  tmi  (>nly  guilty  of  one  Sin,  but  of 
1  hi  ulai  lis  aivl  iluufandsot  'I  hi'Ulands.  What  mul- 
ti|  'id  ai  i'  vl  :'  a^pa\:.tcd  Sins  arc  'oinc  Men  guilty 
x>l  !  W'hai  Guili  lies  on  lomc  particular  Per  Tons  I 
how  n^nch  ivoie  on  Icme  particular  populous  Ci- 
x\c<  !  How  nuch  more  li ill  iv\  this  wicked  World  ! 
I"."  Av  much  does  the  Ciuih  of  the  World  tranfcend  all 
Account  ;  all  ExprcfTion  ;  all  Powers  of  Numbers  or 
Mcafurcs  !  \nd  above  all,  how  va(l  is  the  Guilt  of 
the  World,  in  all  Ages  of  ir,  from  the  beginning  of 
the  World  to  the  end  of  it  1  To  v/hat  a  Pitch  has  Guilt 
rilt  n  in  the  World  ;  The  World  being,  as  it  were,  on 
cvrry  Side,  loaded  with  it,  as  with  Mountains  heaped 
on  Mountains,  above  the  Clouds  and  Stars  of  Heaven. 

An\)  Guilt,  when  ii  was  imputed  to  Chrift,  greatly 
prevailed  againft  him  ;  tho'  in  himfclf  innocent,  and 
ihe  eternal  >on  of  God  ;  even  fo  as  to  hold  him  Pri- 
f')ner  of  Juf'ice  for  ^  while  j  and  to  open  the  Flood- 
gates of  God's  Wrath  upon  him,  aud  bring  all  his 
Waves  and  Hillows  over  him. 

g.  Corruption'  and  Wickednefs  of  Heart,  is 
anoth.r  Thing  that  has  rifen  to  an  excecvling  height  in 
the  World.  Sin  has  lb  far  prt vailtd  in  the  World  that 
it:has  become  univerfal  :  All  Mankir.d  that  are  meer 
l^;cn,  are  become  t^nful  ard  corrupt  Creatures.  Let 
us  attend  to  St.  PauTs  Defcription  of  the  Woi  Id.  | 
*yews  and  Gent'le)  ar  a  I  under  Sin,  ^s  it  is  writ- 
ten, There  ts  none  Righteous,  no  not  one  :  there  is 
none  that  under  ft  and  eth,  there  is  none  that  Jetketh 
ojter  God.  7 hey  are  af!  gone  cut  cf  the  J^ay,  they 
are  t'^^Tther  become  unpro  table ^  there  is  none  that 
doth  Good,  no  not  one.  And  not  only  is  exery  ore  cor- 
rupt ;  but  \\\cy  are  all  over  corrunt,  in  every  Power, 
F.'cnlty  &:  Trinciplc  ;  every  Part  is  depraved.  Which 
is  h(rc  reprelentcd  by  t  e  Several  Parts  of  the  Body 
bcirg  corrupt,  as  ihc   I  hroat,    ihc  Tongue,  the  L>p>^ 

t  1  om    i,i    9 i8. 


Ser.  I.       JESUS  CH  R  1ST  exalted,      7 

the  Mouth,  the  Fecr.  "  Their  Throat  is  an  open 
Sepulchre,  with  their  Toni^ues  ihcy  have  ufed  Deceit, 
the  i\)iron  of  Afps  is  under  their  Li f>s  :  whofe  Mcuth 
is  full  of  curfing  and  bitternefs  :  their  Feet  are  fwlfc  to 
filed  Blood.'*  And  not  only  is  every  Part  corrupt  but 
exceeding  corrupt  ;  being  pofFefTed  with  drcadf  iiJ  Prin« 
ciples  of  Corruption,  horribly  evil  Difpofitions  and 
Principles  of  Sin,  that  may  be  rcprcfenred  bythePoi- 
fon  of  Afps  ;  which  makes  Men  like  filthy  Beafts,  like 
Vipers  and  Devils :  Principles  of  all  Uncleannefs,  Pride, 
Deceit,  Injuflice.  Enmity,  Ma!ice,Blafphemy,  Murder, 
Here  their  Throats  are  compared  to  an  open  Sepul- 
chre, and  their  Mouth  faid  to  be  '*  full  of  curfing  and 
bitternefs, "  and  De(lru61ion  and  Mifery  are  faid  to  be 
in  their  Ways. 

And  there  are  not  only  thofe  Principles  of  Sin  that 
are  very  bad,  but  every  Kind  ,  here  is  no  Sort  cf 
Wickednefs,  but  there  is  a  Seed  '  f  it  in  Men.  —  "^nd 
ihcfe  Seeds  and  Principles  have  not  only  a  Being  in 
Men's  Hearts,  but  are  there  in  great  Strength  :  they 
have  the  abfolute  Foffeflion  and  Dominion  over 
Men,  fo  that  they  are  fold  under  Sin.  Yea,  wicked 
Principles,  and  ihofe  only,  are  in  the  Heart.  Tre 
Imagination  of  the  Thoughts  of  their  Heart  is  evil 
and  only  evil.  There  are  bad  Principles  only,  and 
no  good  ones.  "There  is  no  fear  of  God  before  their 
Eyes."  Thus  the  Hearts  of  all  Men  are  "deceitful 
and  defiierately  wicked."  || 

An'd  if  v/e  look  not  only  at  the  natural  Corruption 
of  the  Heart, but  the  cont  rafted  Habits  of  Sin,  that  Men 
are  commonly  under  the  Power  of,by  wicked  Education 
and  Cufloms,  how  full  fliall  we  find  the  World  oa 
Wicked  no fs,  in  this  Refpc6l !  How  have  Men  by  bad 
Cuftoms  in  Sinning,  broken  down  all  Refiraints  upon 
naiur^l  Corruption,  and  as  it  were  abandoned  thcmleives 
tc  Wickedneh  !     So  far  has  Corruption  and  Wicked^ 

i'  Jer.  xvii.  9, 


8        JESUS  CHRIST  exfilteJ,     Ser.  I. 

ncfs  prevailed  in  the  World,  and  fo  bigVi  has  it  rifen, 
that  it  i  ■  hicomc  a  great  6:  univcrfal  Deluge,  that  ovcr- 
rops  all  1  hi»^gs.  and  prevails  with  that  Strength,  that 
i  is  like  the  raging  Waves  of  th(^  temped  nous  Ocean  ; 
which  nrc  ready  t(^  bear  down  all  before  th^m. 

4.  Many  of  the  Devil's  Inflrumenis  have  greatly 
prcvaiPd,  and  have  been  exnlted  to  an  exceeding  heighc 
in  the  \\'(^rld.  It  has  been  fo  in  almod  all  y'sges  of 
the  World.  Many  of  the  Devil's  Indmments  have 
profpcr'd  and  prevail  d  'till  they  have  got  (o  theHead 
of  oreai  Kingdoms  and  Empires,  with  vafl  Riches  and 
mighty  P(^wcr. 

Those  four  p/cat  hcrthen  Mon-^rchies  that  rofe  in 
the  VN'orlii  bcK)rc  Chrill,  j  nre  fp(;kcn  of  in  Scripture 
as  Kingdoms  let  i^p  in  oppofition  ro  the  Kingdom  of 
Chri''.  Sv>  they  are  rcprefcnted  in  ihe  Interpretation 
of  Nebuchadnezza-'^i  Dream,  wherein  he  faw  a  great 
Imnac  ;  thc^  Head  of  Gold,  his  Bread  and  his  Armj 
of  S  Iver.  [lis  Bellv  and  his  Thighs  or  Brafs,  his  Legs 
of  Irort.  &:c.  ^  Thcfe  Monarchies  viere  exceeding 
y5owrrki].  '  The  two  lad  ruled  over  the  bigger  Part  of 
ihe  then  known  World.  And  the  lad  cfpeci^dly,  viz. 
the  Romnn  Kmpir/,  was  exceeding  mighty  :  lo  that  it 
\i  faii!  to  be  divers  from  all  Kingdoms  ;  and  that  it 
ihonid  devour  the  whole  Fnrth,  and  tread  it  down,  and 
br<;;vk  ir.in  TiiCcS.  f  And  is  rcprefcnted  by  the  fourth 
Bead,  wh.ch  was  dreadful  and  terrible  ;  and  drong 
exc>  cdinc^ly  ;  and  hnd  great  iron  Teeth,  that  devoured 
and  break  i:i  Pieces,  and  damped  tiie  rcfidue  with  his 
Fe  r.  'IhcfefourKingildms  all  perfecuted  theChurch 
of  (t(h1  in  their  Turns  :  and  efpecially  the  Ind,  viz. 
the  Roman  One  of  the  Govei  nors  of  this  Monarehy 
p\it  Chrid  to  Death  And  afterwards  one  Emperor 
sftcr  a'^nth' r.  mnde  drendful  Havock  of  the  Church  ; 
dc.  royirg  Thouiinc's  (?c  Millions  ;  making  a  Bufinefs 

of 

■\  1^';  D*!»  i   '^•'»':.  i  v  :  :-,  Grecian  oc  Rrman  Mnnarchicj. 
•  Dan.  ii,  36,35.     I  Dan.  vii.  zj      H  Dan.  ^i.   7. 


Ser.  I.         in  the  JFork  of  Redemption.  ^ 

of  it  with  rhe  Force  of  all  the  Empire,  to  torment  and 
deftroy  the  Chriliians;  etideavouring  if  polTible,  to  root 
out  the  Chri  lian  Name  from  under  Heaven. 

And  in  thefe  latter  Ages,  how  have  thofetwo  great 
InHriiments  of  the  Devil, viz  Antichrift  and  Mahomet, 
prevail  d,  and  to  what  a  Pitch  of  Advancement  have 
they  ariived  ;  ruling  over  vafl:  Empires,  with  mighty 
Wealth.  Pride  and  Power  :  fb  that  the  Earth  has  been, 
as  it  were.fubducd  by  them.  Aniichrifl  has  fet  u|)  him- 
felf  as  thj  Vicir  of  Chrift  ;  and  has  for  many  Ages 
ufurped  the  Power  of  God,  "  fitting  in  the  Temple  of 
God,  and  (hewing  himfelf  that  he  is  God  ;  and  exalt* 
ing  himfelf  above  all  that  is  ca'ledGod,  or  that  is  wor- 
ihipped."  And  how  dreadfully  has  he  ravaged  the 
Church  of  God,  being  drunk'with  the  Blood  of  the 
Saints,  and  the  Martyrs  of  Jcfus!  And  has  often,  as 
it  were  deluged  the  World  inChridiah  Blood. fhed  with 
t  »e  utmofl:  cruelty  that  human  Wit  and  Malice  could 
invent. 

Ak'l)  at  this  Day,  many  other  Inftruments  of  the 
Devi',  m^ny  Hereticks,Athci[ls  and  other  Infidels,  are 
exerting  thcmfelves  againlt  Chrilt  and  his  Church,  with 
great  Pride  and  Contempt. 

5.  Affliction  and  Vlifery  have  alfo  prevailed 
and  rifen  to  an  unfpeakable'-^eig'nt  in  iheWorld.  The 
fpiritual  Mifery  which  the  Ele£t  are  narurally  in  is 
great.  They  are  mifcrable  Captives  of  Sin  and  Satan, 
and  under  Obligations  to  fuflcr  eternal  Burnings.  This 
Mifery  all  Mankind  are  naturally  in.  And  fpiritual 
Troubles  &  Sorrows  have  often  rifen  to  a  g  eat  Heighc 
in  the  Ele(5l.  The  Troubles  of  a  wounded  Spirit  and 
guilty  Confcicnce,  have  been  felt  with  intolerable  and 
infupportablc  Weight.  "  A  wounded  Spirit  who  c^n 
bear?  f  And  theDaiknefs  tiiat  has  rifen  to  God's  People 
after  Converfion, through  thcTemptatioris  &  Buffetings 
of  the-Devil,  and  the  Hidings  of  God's  Facc,and  Manl- 

fedailoiis 
f  Prov.  xviii.  14. 


lo       yESUS  CHRIST  exaftrJ,     S E R .1. 

feHations  ofhi**.  r^  rger,  have  been  very  terrible.  ArA 
temporal  Affl.ifiinns  have  often  rifen  r ^ceecling  high. 
The  Chbuch  of  C»'od  has,  for  the  nrioH  Part  all  along, 
been  a  ^ent  of  great  Afi^-^'u^B  and  1  ribulntion  The 
Tronbh  and  Dilirefs  the  Church  ha<;  undergone. under 
thofe  crnel  Per(«cu'it>ns  that  have  often  been  and  have 
Dcen  lonr  COT  t'tniKd  are  (iich  as  we  cnnnc  t  have  a  full 
Conception  of,  who  have  always  eijcyed  fuch  Liberty 
and  Pence 

Vu i  the  height  to  which  the  Evil  of  AfRi(fii.'^n  has 
Tifen,  ro  wh«^re  appears  (o  much,  as  in  the  /^  ffi£ku  ns 
that  (  hrift  iufft  re  d.  1  he  evil  of  Affli6^ion  &  Sorrow 
cxa I u'd  itit- f  (o  high,  as  to  (i'Z(  the 'Son  of  Gc<^  him- 
fc\i\  and  to  handle  him  after  fuch  a  Manner. as  to  caufe 
him  to  be  all  in  a  '^loody  Sweat,  and  made  his  Sou)  tx- 
creding  forrowlul  even  unto  Death  ;  ard  caused  him 
to  cry  (,ut,  '•  My' Cod,  my  God,  why  halt  thou  for- 
faken  me  i^''  Affli<5^ion  never  prevailed  to  inch  a  De- 
gree in  this  World,  as  in  Chrid  ,  whofe  Soul  was,  as  it 
were,  overwhelmed  'n  an  Ocean,  and  conlumed  as  in  ^ 
Furnace  of  ir. 

6.  Dt  ATH  is  an  Evil  which  has  greatly  prevailed, and 
made  dreadful  Havock  in  this  Worlo.  Huw  does  it 
waflc  at^d  devour  Mankind  one  Age  after  another  ; 
fpanng  n^ne,  high  or  low.  rich  or  poor,  good  or  bad  ! 
\ViId  Beads  have  dellroyed  many  ;  many  cruel  Princes 
have  taken  away  the  Lives  of  Thou  lands,  and  laid 
uafle  whole  Countries  :  bur  Death  devours  ail ;  n(  nc 
are  fufrcrcd  tocfcapc.  And  the  liodies  of  the  Saints 
as  well  as  others. fall  aPrey  to  this  grCotDcvourer  '^  ea 
fo  hieh  dul  this  Rnemy  rile,  that  he  took  hold  c-nChriit 
himfelf,  and  fwallowed  him  am  ng  the  rcH.  Hebe- 
came  the  Prey  of  this  great,  infatiablc  Monflcr  By 
his  :V'cans.  was  liis  bodily  Frame  dellroyed,  and  laid 
dead  in  lie  dark  and  (llcnt  Grave.  And  Death  Hill 
goes  on  dtilroying  rhuuknds  every  Day.     And  there- 

lore 


SeR.  I.  in  the  Work  of  Redemption.  1 1 

fore  the  Grave  is  one  of  thofeThings  \N\\\z\Agur  fays^ 
never  has  enough.  ^ 

So  have  Evils  of  every  Kind  prevailed  ;  and  ^ofuch 
A  Degree  have  they  exalted  themfelves  in  the  World. 

I  come  now, 

TI.  To  fhew,  how  our  Lord  Jefus  Chriil,  in  the 
Work  of  Redemption,  glorioufly  appears  above  all 
thefe  Evils. 

It  was  not  the  Will  of  the  infinitely  wife  and  holy 
Governor  of  the    World,  that  Things  (hoy Id  remaia 
in  this  Confufion  ;  thus  under  the  Reign  of  Evil,  which 
had  prevailed  and  exalted   it  felf  to  fuch    an  Height. 
But  he  had  a  Defign  of  fubduing  it  ;  and  delivering  an 
ele£l  Part  of  the  World  from  it,  and  exalting  them  to 
the  PofTeffion  of  the  greateft  Good,  and  to  reign  in  the 
highefl  Glory,  out  of  a  Stare  of  Subjedlion  to  all  thefe 
Evils.     And   he  pitch'd  upon  his  Son  as  the   Perfon 
m  )lt  fir  for  this  great  Undertaking,   thst  was  infinitely 
too  great  for  any  meer  Creature  :    and  he  has  under- 
taken if  in  the  Work  of  o'  r  Redemption.     And  tho* 
thefe  Evils  are  fo  many  and  fo great,  and  have  pr;  vailed 
to  fuch  a  Degree,  and  have  rifen  to  fuch  an  exceeding 
h.ighc,  and  have  been    as  it  were,   all  combined  toge- 
ther ;  yet  wherein  they  have  exalted  themfelves,  Chriit 
in  the  Work  of  Redemption,  appears  above  them.      He 
hath  ghnoufl/  prevailed   agiinll  them  all,  and  brings 
them  under  his  Feet  ;  and  rides  forth,  in  the  Chariots 
of  Salvaiion,  o  cr  their  Heads  ;  or  leading  them  in  tri- 
umph at  his  chariot  Wheels.     He  appears  in  this  Work 
infinitely  higher  and  mightier  than  they,  and  fijfiicienc 
to  carry  his  People  above  them,  and  utterly  to  deftroy 
them  all. 

C-iRisT  glorioufly  appears  above  all  thefe  Evils  — 
In  his  procuring  Rcdcmpcion,  by  what  hs  did  and  fuf- 
fered,  when  he  was  in  his  State  of  Humiliaiion  —  In 

his 
•  Prov,  XXX    1 6. 


12     JESUS  C.H  EIST  exalted,     Ser.  L 

hi<;  rifinp  from  the  Dead,  andAfcention  into  Heaven— 
In  the  w<  rk  <>f  h'^s  Spirit  in  the  Si>iils  of  theFJr^  in  this 
World — In  glorifying  ihe  Souk  of  Saints  in  Heaven — 
In  his  Providence  that  he  excrci  es  towiirds  the  World, 
as  Head  of  the  Church  In  the  Conlnmmaiion  of  the 
\S\  rk  o^  Rcdtmptir'n.  at  the  ^'am]  of  the  World. 

I,  C  Ris;  arprar?  iflorioi. fly  above  all  Evil  in  what 
he  did  to  prccyr(Rfi'empiion  f(  r  vs  in  his  State  of  .  .u- 
^Tliliatton,by"  tne  Righrcoufnefs  he  wrouchi  out,  and  the 
Atonement  he  made  for  Sin  then  ;  and  efp(cially  in  his 
SiifTerirg^.  The  Evils  wh^ch  have  \^Ci:\-\  fpoken  of, 
rever  (ccmed  fo  to  prevail  fgainfi  him  as  in  (hefeSufTcr- 
ings  :  But  ir  fbe^i,  the  Fiundari(^n  was  laid  for  their 
overthrow.  In  them  he  apj-eared  above  Satan.  7  ho* 
Sat?n  never  exalted  h'mle'f  lo  h«gh,  as  he  l\''6  in  pro- 
Curing  ihefe  Sufferings  of  Chrill  ;  \i\  then  Chrifl  laid 
the  Foundation  for  the  utter  over-thri-w  vf  his  King- 
dom. 1  ic  flew  Satan,  as  it  were,  with  his  own  '.\  ea- 
pori  :  The  lpiriiual*Df7T7Vcui  off  this  Goliath's  Head 
with  his  own  >  word  ;  and  he  triumphrd  ov^r  him  in 
his  Ciofs.  "  Having  fpoilrd  Principaliti*  s  &  Powers, 
he  made  a  Shew  of  them  c>penly  triumphing  over  them 
in  ir.""*^  i.e.  in  his  Cn^(s,  mentioned  ;n  the  prtrccding 
"W'f  rds.  1  hen  the  Wifdom  of  Chrill  appeared  glo^i- 
oufly  above  the  fubtilty  of  Satan.  Sat m,  fh;  t  (>1J 
Scrpenr.  ufed  a  great  deal  of  Subtilty  to  procureChriil's 
Deaih  ;  and  doubtle(^,  when  he  had  accrmplifhed  it, 
tht  Ujiht  he  had  obtain  d  a  compleat  V'(ftnry  ;  bc'ng 
then  ianorant  of^  the  Contrivance  of  our  Redemption. 
But  lo  did  the  Wildona  of  ChriQ  order  Things,  that 
Satan's  Subtilty  and  Malice,  fii^uld  be  made  the  vrry 
Means  of  undermining  the  Ft  undations  of  his  King- 
dom :  and  fo  he  wifely  led  him  into  the  Pit  that  he 
had  digged. 

1\  this  alfo  Cbrid   appeared   glorioufly    above  the 
Guilt  of  Men.     For  he  offered  that  Sacrifice,  that  was 

fufhcicnt 

•  Colofs.  ii    IC. 


Skr.  I.        'in  the  Wotk  of  Redemption.  13 

fuffictent  to  do  nway  all  the  Guilt  oF  the  whole  World. 
1'ho'  the  Guilr  (^F  Man  was  like  the  great  Mountains, 
vvhoFe  Heads  are  lifted  up  to  ihe  Heavens  ;  yer  hh 
dying  Love,  and  his  Merits  in  this, appeared  as  a  miofhty 
Deluge  that  over-fi.)we-i  the  hi;^hL^(l  Mountains  ;  or 
like  a  bonndlefs  Ocean.th.it  fwallows  rhem  up  :  or  like 
an  iiiiiTicnfe  Fourjain  of  Li^hi.  that  W;th  the  fulnefs 
and  redundance  of  its  Brightnefs,  iwal)"^>ws  un  Men's 
greateft  Sins,  as  little  Mores  arefwallovved  up  snd  hid- 
den in  the  Didc  of  the  Sun, 

In  tiiis  Ciiriil  appeared  aSove  all  the  Corruption  of 
Man, in  thai  hereby  he  purchafed  Hulinefs  for  the  cnief 
of  Sinners. 

And  Chrii^  in  undergoing  fuch  extreme  Afili7ion, 
got  the  Vi£i:i\ry  over  all  Mifery  ;  and  laid  a  F  ainda- 
tion  for  its  being  utterly  abolifhed,  with  Refpe<^  to  his 
Ele^.  In  dying  he  became  the  Plagues  and  De- 
ftru6lion  of  Death.  When  Death  Hew  him,  it  as  it 
were,  flew  it  Felf  ;  For  Chrid  throuj,h  Death,  dcOioy- 
ed  him  that  had  the  Power  of  Death,  even  the  Devil  "^ 
By  this  he  laid  the  Foundation  of  the  glorious  Rcfurr 
reifllonof  all  his  People  to  an  immortal  Life. 

2.  Christ  appears  glorioufly  exalted  above  ^sll 
Evil,  in  his.ReFurrc6\i)n  and  Alcention  into  He-:iven. 
Vv'hen  Chrift  aroFc  from  the  Dead,  then  it  appeared  (hac 
he  was  above  Death,  in  that  Death,  tho'  ic  had  taken 
him  Captive,  could  not  hold  him. 

Then  he  appeared  above  the  Devil.  Then  this 
Leviathan  that  had  fwal lowed  him,  was  forced  to  vo- 
mit him  up  again  ;  and  the  ^'hilihines  that  had  takea 
captive  the  Ark,  were  forced  to  return  it  ;  Dagon  be* 
ing  fallen  before  it,  with  his  Head  and  Hands  broken 
oir.  and  only  the  Stumps  left. 

Then   he  appear d  above  our  Guile  :  For  he  was 
juil.ified  in  his  Rcfurreclion.  f 
^  ••  --^  In 

*  Heb,  lu  14,    t  l^'^J"'  iv,  iv.  25.     i  Tim.  iii.  iC\ 


J4      JESUS  CHRIST  exahe^u     ScR.  L 

In  his  Rcfiirrcf^ion  he  appear'd  above  all  Affl'<f^inn. 
For  tho'  he  had  been  Aibjc^l  to  much  /\ffl:^ion,  and 
overwhelmed  in  it  ;  he  then  emerged  out  of  ir,  a?;  hi- 
ving gotten  fhc  Viclory  over  it,  never  co  coiiflicl  with 
any  more  Sorrow. 

When  he  afccndcJ  up  into  Heaven,  he  rofe  far 
above  the  Reach  of  the  Devil  and  all  hi  Inllruments, 
who  had  before  had  him  in  their  Hands  And  now 
has  he  fat  down  at  the  Right  hand  ( f  God,  as  being 
made  He^d  over  all  Things  to  the  Church  in  order 
to  a  compleat  and  perfeft  Vi^lory  over  Sin  Satan, 
Death  and  all  his  Enemies.  It  was  then  faid  to  him, 
*'  Sit  ihou  on  n  y  Right-hand,  uniii  1  make  thine  £• 
nemies  thy  Fooifh  ol."  * 

He  entered  into  a  Stntc  of  Glory,  wherein  he  Is 
exalted  far  abo  e  all  thefc  Evils,  as  the  Fore  rur.ner  of 
his  People  ;  and  to  make  IntercefTion  for  them  till  they 
alfo  are  brought  to  be  with  him,  in  like  Manner  exalted 
above  all  Evil. 

3  Christ  appears  glorioufly  above  all  Evil,  in 
his  Work  in  the  Hcarr<;  of  the  Ele^l,  in  their  Converflon 
and  San6tific:ui(>n.  This  is  what  the  Application  of 
Redemption,  (o  far  as  it  is  applied  in  this  World,  con- 
i\{\s  in  ;  uhich  is  done  by  the  Holy  Gho:^  as  the  Spirit 
of  Chiill.  In  this  Woikof  Chrilt  in  ih^  Hearts  of  his 
Eie<fl,he  appears  g'orious  above  Satan.  For  the  firorg 
Alan  armrd  is  overcome,  and  all  his  Armour  wherein  he 
iiuded,  is  tr.kcn  from  him,  and  his  Spoil  divided.  In 
iliis  Work,  the  Lamb  is  by  the  \\>\x\iu:i\T>avJd,  taken 
out  of  the  Mouth  of  the  Lion  ai.d  Bear  :  the  poor  Cap- 
live  is  delivered  from  his  mighty  and  cruel  Enemies. 

In  this  Chrifl  appears  glorioufly  above  the  Corrup- 
tion and  Wickcdncfs  of  ilic  Heart  ;  above  its  natural 
Darknefs  in  difpclling  it,  and  letting  in  Lirht  j  and  a- 
bove  its  Enmiry  and  Oppolition,  by  prevailing  over  it, 
drawing  ii  powerfully  and  iricfiftally  co  himftlF,    :'  d 

luriiinj^ 
♦  Pfal.  ex.   r.  •' 


Sre.  I.  in  the   JVork  of  Redemptwtu         15 

turning  an  Heart  of  Stone  into  an  Heart  of  Flclh  : 
above  the  obfiinacy  and  perverfenefs  of  ibe  Will,  b/ 
making  ih^m  willing  in  the  Day  of  his  Power.  In 
this  he  appears  above  all  tlieir  LuOs  For  all  Sin  is 
mortifycd  in  this  Work,  ar.d  the  Soul  is  delivered  from 
the  Power  and  Dominican  of  it. 

In  this  Work  the  Grace  of  Chrifl  does  g^rioufly 
triumph  over  Men  s  Guilt  He  comes  over  the  '  foun- 
tains of  their  *^ins.  and  vi(irs  ^bem  with  his  Salvation. 

Anto  GoJ  is  w.)'U  ofcr^n  in  this  York,  either  in  the 
beginning  (^f  it  in  Convrr(ion.  orprogrrcfs  of  it,  to  give 
his  People  thofe  fpiritual  Co  forrs,  in  which  heglori- 
oufl/' appears  r«>  ^e  jSove  all  XfflitJfion  gnd  ^Sorrow  : 
and  ofien  givc^  th.^m  to  triumph  over  the  Devil,  and 
his  powerful  and  cruel  Inilruments.  Many  Saints, 
by  [influences  of  Chrill  s  Spirit  on  their  Hearts^have  re- 
jr.ycedand  triumphed,  when  fuffering  the  greareli  Tor- 
ments and  Cruelties  of  their  Pcrfccutors  And  in  this 
Work  Chriil  fometimcs  glorioufly  appears  aboveDeath. 
in  carrying  his  People  ^ar  above  the  fears  of  it,  and 
making  them  to  fay  to  ir,  **  O  Death,  where  is  thy 
Sting  P      O  Grave,  where  is  thy  Vi(f^ory  ?" 

4.  Christ  glorioufly  appears  above  all  thcfe  fore- 
mentioned  Evil  ,  in  his  glorifying  the  Souls  of  departed 
Saints  in  Heaven.  In  this  he  gives  a  glorious  Victory 
over  Death.  Death  by  it  proves  to  be  turned  from  an 
Enemy  into  a  Servant  ;  and  their  Death,  by  the  glori- 
ous Change  that  pafics  in  tiie  State  of  their  Souls,  is 
become  a  Refurredlion,  rather  than  a  Death.  Now 
Chriil  exalts  the  Soul  to  a  State  of  Glory,  wherein  ic 
is  perfcfflly  delivered  from  Satan,  and  ail  his  Tempta- 
tions.and  all  hislnilru  ncnrs  ;  and  from  all  remains  of  Sin 
andCorrLiption  ;  and  from  ajl  Affl,£lion  :  "  They  fliall 
hunger  no  more,  neither  third  any  more,  neither  fhall 
the>iun  light  on  them,  nor  any  neat-— and  God  (hall 
wip^  avvay  all  Tears  from  their  Eyes,"  "f 

:  V  5.  Christ 

+  Rev.  vli.  16,  27. 


l6     JESUS  CHRIST  exal/^J,     Skr.  I. 

5.  Christ  appears  glorioufly  ab(  vc  ibcfc  Evils, in 
what  he  doth  in  his  Providence  in  the  World,  as  Hcgd 
and  Redeemer  of  his  Church.  He  appears  gloriouny 
above  Saian  and  all  his  Infiruments  in  nphotdirg  his 
Church  even  from  it's  firft  Edabliflimcnr  hitherto.ihro* 
all  the  }  owertul  Attempts  that  have  been  made  againd 
jt  by  Earth  and  Hell  :  hereby  fulfilli  g  his  Promife, 
that  iIjc  Gates  of  Hell  fliould  never  prevail  againll  ic.l 

Ch«  1ST  glorioufly  triumphed  over  ihefe  his  Ene- 
mies, in  mat  remarkable  Succefs  that  there  was  of  his 
Gofpcl,  foon  after  his  Afccntion,  uhcn  many  Thou- 
fands  in  Jcrufalcm.  and  all  Parts  of  the  Vs  or  d,  vvf  re  fo 
foon  turned  from  Darknefs  unto  Light,  and  from  the 
Power  of  Satan  unto  God  :  and  in  ca  {inc[  his  Word 
to  go  on  and  profpcr,  and  his  Church  to  increafe  J-nd 
prevail  againfl  all  the  Oppolliion  of  the  heathcnW  orld, 
u'hen  tht  y  united  all  their  Pow^r  to  put  a  Stop  to  ir, 
and  root  it  out.  So  that,  in  fpite  of  all  that  the  1  hilo- 
fophersand  wife  Men  and  Emper^  rs  and  Princes  coulj 
do,  the  G  (pel  in  a  little  Time,  overthrew  Satans  old 
hcaihcniflj Kingdom  in  the  whole  Roman  Empire,  which 
was  thf  n  the  main  Part  of  ihe  VN  orld.  And  fo  brought 
about  the  grcatcR  and  moft  glorious  Revolution  tna: 
ever  was  in  the  Wo:  Id  :  when  inilead  cf  one  flnglc 
Nation, that  were  God  s  People,3S  it  formerly  had  been, 
now  the  greater  Part  of  the  Nations  of  the  known 
World  were  become  God's  People,  inltead  (f  being  the 
pr>»fe(red  People  of  the  Devil,  as  they  ufedt^be. 

ANDChrifVs  Oxaltation  above  allEvil  in  hisGovcrn- 
ment  of  the  World  in  his  Providence,  as  tl»e  Redeemer 
cS  his  People,  has  (incc  glorioufly  appeared  in  reviving 
hisCliurcli  by  the  Reformation  from  Popery,  aftCr  it 
had  for  many  Ages  lain  in  a  great  Mcafure  hid,  and 
dwelt  in  a  \\  ildcrncfs,  under  antichrillian  Ptrfccu- 
lion, 

*  M^*»li    v\i.   1 2 


Ser.  I.         in  the  Work  of  Redemption,  17. 

And  he  will  yet  far  more  glonoufly  triumph  over 
Satan  and  all  his  Inftruments^  in  all  the  mighty  Kng- 
doms  that  have  been  fet  up  in  Oppofitijn  to  iht  King- 
dom of  Chrift.  at  the  Time  of  the  fall  of  Aniichriit, 
and  the  beginning  of  ihofc  glorious  Time  fo  much 
fpoken  of  in  Scripture  Prophecy.  Then  fhall  the 
Stone  that  has  been  cut  out  without  Hai.ds  (mite  all 
thefe  Kingdoms,  and  break  them  to  Pieces  ;  and  they 
Ihall  become  like  the  Chaff  of  the  Summer  ihrefhing 
Floors,  and  the  Wind  ihall  carry  them  away,  that  no 
Place  (hall  be  found  for  them  :  and  the  Stone  which 
fmotethem  fhall  become  agreai  Mountain,  and  fill  the 
whole  Earth,  f  Then  fhall  the  God  of  Heaven  fee 
up  a  Kingdom,  which  fhall  never  be  dcdroved  ;  and  ic 
fhall  break  in  Pieces,  and  confume  all  thefeKingdoms, 
and  it  fhall  (land  forever,  f]  And  then  the  Kingdoms  of 
this  World  fhall  become  the  Kingdoms  of  our  Lord 
and  of  his  Chrift, and  he  fhall  reign  for  ever  and  ever.*' 
However  great  and  mighty  Empires  have  been  fet  up, 
one  after  another  in  the  World, in  oppolition  to  the  King- 
dom of  Chrift, during  the  SuccelTion  of  fo  many  Ages  ;  yet 
then  Chrift'sKingdom  fhall  be  the  laft  and  the  univerfal 
Kingdom,  which  he  fhall  have  given  him,  a?;  ih  Heir  of 
the  World.  Whatever  greatWorks  Satan  has  wrought ; 
the  final  IfTae  and  Event  of  all,  in  the  winding  up  of 
Things  in  the  laft  Ages  of  the  World,  fhall  be  the  gio* 
rious  Kingdom  of  Chrift  through  the  V.  oi  Id  :  a  King- 
dom of  Right eoufnefs and  Hoiinef;.  of  Love  S^  Pcacc', 
eftablilhed  every  where.  Agreable  to  the  ancientPre- 
di6tion,  I faiv  in  the  Night  Fifions ,  and  behold,  one 
like  the  Son  of  Man,  came  with  the  dcuds  of  Hea^ 
ven.and  came  to  the  Ancient  cfT)  ays, and  they  brought 
him  near  before  him.  And  there  was  given  him  T>o^ 
mmion  and  Glory y  and  a  Kingdom,  that  all  Veople^ 
Nations  and  Languages  fhould  ferve  him  :  his  Do- 
mnion  is  an  ever  la/ling  'Domin''on,whjch  fJ.^all  no!'  pcifs 

B  QTvay^ 

\  I>an.  ii,   14.  3c.       5  vcr,  44      *  Rev,  xl  jf. 


l8     JESUS  CHRIST  exalte^^    Ser.  I. 

away,  and  his  Kingdom  that^which  fJmll  not  be  de- 
flroyed.  ^nd  the  Kingdom  an4  Dominion,  and  the 
greatnefs  of  the  Kingdom  under  the,  ivholeHeaven,/hall 
be  given  to  the  People  of  tlifi  Saints  of  the  mofl  High, 
ivhofe  Kingdom  is  an  everlafling  Kingdom,  and  all 
U)ominiofis  Jkffi^ferye^^td  obey  hiiiu  1| 

Then  fh^Uil|^^g||a|^^ear  glorioufly  exalted  indeed 
above  all  Evil  :  And  then  fliall  all  the  Saints  in  Earth 
and  Heaven  glorioufly  triumph  in  him,  and  fing,  HaU 
lelujah.  Salvation,  and  Glory,  and  Honour,  &  Power 
unto  the  Lord  our  God  :  for  true  &  righteous  arc  his 
Judgments  ;  for  he  hath  judged  the  great  Whore, 
tuhich  did  corrupt  theEarth  with  herFornication,  and 
hath  avenged  the  Blood  of  his  Servants  at  her  Hand* 
Hallelujah  :  for  theLord  God  omnipotent  reigneth,  \ 

6.  Christ  will  appear  glorioufly  above  all  Evil  in 
theConfummationof  theRedemptionof  hiscledl  Church 
at  the  End  of  the  World.  Then  will  be  compleated 
the  whole  Work  of  Redemption  with  Refpefl  to  all  that 
Chrift  died  for,  both  init's  Impetration  &  Application; 
and  not  till  then.  And  then  will  Chrift's  Exaltation 
above  all  Evil  be  mod:  perfe(flly  and  fully  manifeft. 
Then  fhall  the  Conqucft  and  Triumph  be  compleated 
tviih  refpccl  to  all  of  them.  Then  fliall  all  the  Devils, 
and  all  their  InQrumcnts  be  brought  before  Chrift,  to  be 
judged  and  condemned.  And  then  fliall  be  compleat- 
ed their  Dcdru^ion  in  their  confummate  and  everlaft- 
ing  Mifery  ;  when  they  fliall  be  all  cart  into  the  Lake 
of  Fire,  no  more  ro  range  and  ufurp  Dominion  in  the 
World  ;  or  have  liberty  lomakcOppofition  againflGoJ 
and  Chrid  :  they  fliall  for  ever  be  fliut  up,  thence- 
forward only  to  fuflcr.  Then  (liall  Death  be  totally 
dcltroycd.  All  the  Saints  fliall  be  delivered  everlaft- 
jngly  from  it.  Even  their  Bodies  fliall  be  taken  from 
being  any  lonccr  the  Subjects  of  the  Power  of  Death, 
by  a  glorious  RefurreOiju, 

Th£M 
H  Dan.  vii.  13,  i^.  27.        [  Rev.  xix,  i,  2,6. 


Sbr,  L        in  the  TFork  of  Redemption.  19 

Then  fliall  all  G"»lt,  and  all  Sin  and  Corruption, 
and  all  Affli^^i  ^n,  all  Sighs  and  Tears,  be  utterly  and 
eternally  aboii(hed,concerning  every  one  of  theEIe(Sl  ; 
they  being  all  brought  to  qge  compleat  Body,  to  their 
confummatc  and  immutable  Glory.  And  all  this  as 
the  Fruit  of  Chrift's  Blood,  ^i;;|Jjh|a^^»pliffimenc 

of  his  Redemption.  '-''^pIMHPiP 

Thun  all  that  Evil,  vvhichhaslo  pr^aiied,  and  fo 
exalted  itfelf,and  ufurped  &  raged,andr(iSgned,(hall  be 
perfefbly  and  for  ever  thruft  down  and  dcltroyed,  u^ith 
1  efpeft  to  all  the  Ele£t :  and  all  will  be  exalted  to  a  State 
wherein  they  will  be  for  ever  immenfely  above  all  rhefe 
things.  Md  there  Jhall  be  no  more  T>eath,  neither 
Jorrow  nor  crying, neither /hall  there  be  any  more  P  am  : 
for  the  former  Things  are  fa£'ed  away,  f 

APPLICATION* 

My  Sub]e£l  has  led  me  to  fuch  a  length  in  the  do^iri- 
nal  part,  1  have  room  left  but  juft,  as  it  were,  to  hint 
at  two  or  three,  of  the  many  Ufes,  that  may  be  copi- 
ouHy  infifted  on  from  it. 

I.  In  this  wc  may  fee  how  the  Glory  of  the  Lord 
Jefus  Chrid  appears  in  the  Work  of  Redemption. 
It  was  becaufe  the  Father  h  id  from  Eternity  a  Defiga 
of  exceedingly  glorifying  his  Son,  that  he  appointed 
him  to  be  the  Perfon.  that  fhould  thus  triumph  over 
the  Evil  in  the  World.  The  Work  of  Redemption  is 
ihemoft  glorious  of  alltheWorks  of  God  that  are  made 
known  to  us.  TheGlory  of  God  does  moll  remarkably 
fhine  forth  in  it.  And  this  is  one  thing  wherein  the 
Glory  of  it  does  eminently  appear,  that  therein  Chi  id 
appears  fo  glorioufly  exalted  above  Satan  &  all  his  In- 
flruments  ;  above  all  Guilt,  all  Corrruption,  all  Af- 
fli£lion,and  above  Death;  above  fl// Evil.  And  more 
ej|rccially,  becaufe  Evil  hath  fo  exalted  itfcif  in  the 
B  2  World, 

f  Rev.  xxi.  4. 


zo     JESUS  CHKISr  exalted,     Ser.  L 

"World,  as  we  have  heard  j  and    exalted  itfelf  agalnft 
Chr  1ST  in  particular. 

Satan  has  ever  had  a  peculiar  Enmiry  a^ainft  the 
Son  of  God.  Probably  his  fird  Rebellion.whichwas  his 
Condemnation. was  his  proudly  taking  it  inDifdain,when 
God  declared  the  Decree  in  Heaven,  that  his  Son  in 
Man's  Naure,  fiioukl  be  the  King  of  Heaven  ;  and 
that  all  the  Angels  fliould  wojfhip  him.  However 
that  was,  yet  it  is  certain  that  his  Strife  has  ever  been 
cfpecially  againfl  the  Son  of  God.  The  Enmity  has 
always  been  between  the  Seed  of  the  '^Aoman,  and  the 
Serpent.  And  therefore  that  War  which  the  Devil 
maintains  againfl  God,  is  rcprefentcd  by  the  Devil  and 
his  A  ngeli  fighting  ngainft  Michael  and  his  Angels.  * 
This  Midfnel  is  Chrill.f    . 

GOD  had  appointed  his  Son  to  be  the  Heir  of  i«he 
World;  but  the  Devil  has  cbnieflcd  ih  s  Matter  with 
him,  ^nd  has  drove  to  fet  himfclf  up  as  God  of  the 
World,  in  oppofition  to  Chrift.  And  how  exceedingly 
has  the  Devil  exalted  himfelf  againft  Chrift  !  How 
did  he  oppofe  h  rri  as  he  dwelt  among  the  Jews,  in  his 
Tabernacle  and  Temple  !  And  how  did  he  oppofe 
him  when  on  Earth  !  And  how  has  he  oppofed  him 
fjncc  his  Afcenfion  !  What  great  and  mighty  Works 
has  Satan  brought  to  pafs  in  the  World  ;  how  many 
B^bcIs  has  he  built  up  to  Heaven,  in  his  oppofition  to 
rhe  Son  of  God  !  How  exceeding  proud  and  haughty 
has  he  appeared  in  his  Oppofition  !  How  has  he  and 
his  Inflrument?,  and  that  Sin  and  AfRi(fiion  and  Death 
that  he  is  the  Father  of,  raged  againfl  Chrilt  !  But  yet 
Chrifl  in  the  Work  of  Redemption  appears  infinitely, 
above  them  all.  In  (his  Work  he  triumphs  over  them, 
however  they  h:^ve  dealt  proudly  ;  and  they  all  ap-*" 
pear  under  his  Fcer.  In  this  the  Glory  of  the  Son  of 
God  in  the  Work  of  Redemption,  remarkably  ap- 
pears. 

TilE 
*  Rev.  xii.  7.     t  Dan,  x.  21.  tS:  xii.  i. 


SeR.  I*  in  the  Work  of  Redemption.  2X 

Tpie  Beauty  of  Good  appears  with  greateft  Advan- 
tage, when  compar'd  with  it's  contrary  Evil.  And  the 
Glory  of  that  which  is  excellent,  thencfpecially  fhcws 
it  fclf,  when  it  triumphs  over  it's  contrary,  and  appears 
vartly  above  it,  in  it's  greatefl  Height. 

The  Glory  of  Chrift  in  this  glorious  Exaltation 
over  fo  great  Evil,  that  has  fo  exalted  it's  felf  againfl 
him,  docs  the  mor^  remarkably  appear,  in  that  he  is 
thus  exalted  out  of  foMoNV  a  State.  Tho'  he  appeared 
in  the  World,  as  it  were  a  little  Child  ;  yet  how  does 
this  Child  of  God  triumph  over  the  mod  gigantick 
Enemies  of  God  and  Men  !  He  who  was  "  a  Man  of 
Sorro\^s,and  acquainted  with  Grief,"  is  a  Man  of  War, 
and  triumphed  over  his  Enemies  in  all  their  Power. 
He  who  was  meek  and  lowly  of  Heart,  has  triumphed 
over  ihofe  proud  Foes.  And  he  is  exalted  over  ihen> 
all,  in  that  which  appears  moft  defpicable,  evert  his 
Cross. 

2.  Here  is  Matter  of  exceeding  great  Encourage- 
ment for  all  finful,  miferable  Creatures  in  the  World 
of  Mankind,  to  come  to  Chrift.  For  let  ihem  be  as 
finful  as  they  will,  and  never  fo  miferable  ;  Chrift  in 
the  Work  of  Redemption  is  glorioufly  exalted  above 
all  their  Sin  arid  Mifery. 

How  high  foeyer  their  Guilt  has  rifen,tho'  Moun- 
tains have  been  heaping  on  Mountains  all  the  Days  of 
their  Lives,  till  the  Pile  appears  lowering  up  to  Hea- 
ven, and  above  the  very  Stars;  yet  Chrift  in  the  Work 
of  Redemption  appears  glorioufly  exalted  above  all  thi§ 
Height. 

Tho*  .they  are  overwhelmed  in  a  mighty  Delyge 
of  Woe  and  Mifery  ;  a  Deluge  that  is  not  only  above 
their  Heads,  but  above  the  Heads  of  the  higheftMoun- 
tains ;  and  ihey  don't  fee  how  it  is  p*  (Fibie  that  they 
fhould  efcape  ;  yet  they  have  no  Rcafon  to  be  clifcou* 
r^ged  from  looking  to  Chrift  for  hrip  ;  who  in  ihe 
Work  of  Redemption,  appears  gionoLifly  above  rhq 
feiigeof  Evil.  B  3  Tko* 


i2     JESUS  CHRIST  exalted,       Ser;  I. 

Tho'  they  fee  dreadful  Corruption  in  theirHcarts  ; 
thi)'  their  Lulls  appear  like  Giancs,  or  like  the  raging 
"Waves  of  the  Sea;  yet  they  need  not  defpair  of  help; 
but  'Tia.'  look  to  Chrill  who  appears,  in  the  Work  of 
Re  Icnption,  glorioufly  above  all  this  Corruption. 

If  they  apprehend  themfeives  to  be  miferablc  Cap« 
lives  of  Satan  ;  and  find  him  too  ftrong  an  Adverfary 
for  then  ;  and  the  Devil  is  oftei^  tenij^^ing  them,  and 
buffeting  them,  and  triumphing  over  them*  with  great 
cruelty.  If  it  feems  to  them  that  xhe  Devil  has  (Wal- 
lowed them  up.  and  has  got  full  PoiTeiTi  )a  of  thciTi,  as 
the  Whale  had  q^  Jonah  ;  yet  there  is  Encouragement 
fjr  them  to  look  again,  as  Jonah  did,  tovvirds  God's 
holy  Temple,  and  to  truft  in  Chrifl  for  Deliverance 
from  Satan,  who  appears  fo  glorioufly  exalted  above 
him  in  the  Work  of  Redemption. 

If  they  are  ready  to  (ink  with  that  Darknefs  and 
ihofe  Sorrows  which  they  meet  with  ;  th^t  Oujt^efs  of 
Confcience,Qr  thofeFrownsof  God  upon  them  ;  fo  that 
God's  Waves  and  Billows  feem  to  pifs  ovef  hem  ; 
ycc  they  have  Encouragement  enough  to  look  to  Chrift 
forOeliverance.  Thcfe Waves  &:  Billows  have  before 
exalted  ihemfelvcs  againfl  Chrift  j  and  he  app:arcd  to 
be  infinitely  above  them. 

If  they  arc  afraid  of  Death  ;  if  I!  looks  exceeding 
terrible  to  them  ;  as  if  it  was  an  Enemy  that  would 
fwallow  them  up  ;  yet  let  them  look  to  Chrjfl  who 
has  appear'd  fo  glorioufly  above  Death  ;  and  their 
Fears  will  turn  into  Joy  and  Triumph. 

3  What  Caufc  have  they  who  hwc  an  Interefl 
in  Chrifl,  to  glory  in  their  Redeemer  !  They  are  oftca 
befec  with  many  Evils,  and  many  mighty  Enemies  fur- 
round  them  on  every  Side,  with  open  Mouth  ready 
lo  devour  them  :  But  they  need  not  fear  any  of  them. 
They  may  glory  in  Chri't,  the  Rock  of  their  Salvation, 
';;ho  appears  fo  g'.orioully  above  them  all.     They  may 

triumph 


Ser.  I.         in  the  Work  of  Redemption.         23 

triumph  over  Satan,  over  this  evil  World,  over  Guilt, 
and  over  Death.  For  as  their  Redeemer  is  mighty, 
and  is  fo  exalted  above  all  Evil  ;  fofhall  they  alio  be 
exalted  in  him.  They  are  now,  in  a  Senfe,  fo  exalted  : 
for  nothing  can  hurt  them.  Chrift  carries  them,  as  on 
Eagles  Wings,  high  out  of  the  Reach  of  all  Evils,  To 
that  they  cannot  come  near  them,  fo  as  to  do  them  any 
real  Harm.  And  in  a  little  time,  they  fhall  be  carri- 
ed fo  out  of  their  Reach,  that  they  fhall  not  be  able 
am^n  to  moleft  them  any  more  for  ever. 


mmMi^^^s^^^^^^^mm^mB^ 


B4 


SERMON 


2A\2AXa^\£AXS^X«AXoX.^^l«^Xc^^«J^^X^^ 


J  o  s  E  p  h's   great  Temptation, 
and  aracious  Deliverance. 


I73S. 


SERMON     II.  ^ 


GENESIS  xxxix.  12. 

^na  he  left  his  Garment  in  her  HafiJ,    and 
fle^,  an/ got  him  out. 


^^^H  r  ^  ^3ve  an  account  here  and  in  the  Con- 

f-'^  @^  ^^xr,  of  ihdC  rcniarkablc  Behaviour  of 
>  VV  ^  7^fiP^  ^"  ^^^  Houfc  of  Potiphar,  that 
^=5.7^  0  C,  was  the  Occanon,  bbt  of  his  great 
^  •/  ^1?^^^  Affliaion^andalfoaficrwardsof  hisl^igh 
J-  dvanccincnt  and  g  eat  Profperity  in  the  Land  of  K- 
g  pr.  The  Behaviour  thai  I  fpejk  of,  is  that  which 
Was  an  Occafion  of  the  Tt  mptation  that  his  Miltfcfs 
la  d  before  him  to  commit  Unci  annefs  with  her. 

We  rei'd  in  the  '  cginningof  the  Chapter,  how  Jo" 
feph  after  he  had  been  (b  cruelly  treated  by  his  Bre- 
thren, and  fold  into  Egypt  for  a  Slave,  was  advanced 
in  the  .  loufe  of  Potiphar,  who  had  bought  him. 
yofeph  was  one  th-r  feared  GOD,  and  therefore  GOD 
v/a:  wiih  him  J  a^d   wonderfully  ordered  Things  fo: 


Ser.  II.         and  gracious  Deliverable.  25 

him,  and  fo  influenced  the  Heart  of  Potiphar  his 
Madcr,  that  inftead  of  keeping  him  as  a  meer  Slave, 
to  which  Purpofe  he  was  fold,  he  made  him  his  Ste- 
ward and  Overfcer  over  his  Houfe,  and  all  that  he  had 
was  put  into  his  Hands  :  in  fomuch,  that  we  arc  told, 
^  f.  6  that  he  left  all  that  he  had  in  his  Hand  ;  and 
thdt  he  knew  not  ought  that  he  had^  fave  the  Bread 
which  he  did  eat : — *  While  Jofeph  was  in  thefe  prof- 
perous  Circumftances,  he  met  with  a  great  Tempta- 
tion in  his  MaHer's  Houfe  :  fo  we  are  told,  that  he 
ht\v^g  2i  goodly  Per/on,  and  well  favoured,  his  Miftrefs 
cad  her  Eyes  upon  and  lufted  after  him,  and  ufed  all 
hCr  Art  to  tempt  him  to  commiCU ncleannefs  with  her. 

Concerning  this  Temptation,  and  his  Behaviour  un- 
der i  ,  many  Things  are  worthy  to  be  noted. 

We  may  oblerve,  how  great  the  Temptation  was, 
that  he  was  under.  It  is  to  be  confidcred,  Jofeph  was 
now  in  his  Touth  ;  a  Seafon  of  Life,  when  Perfons  arc 
moft  liable  to  be  ovcrcome^  by  Temptations  of  this 
Nature.  And  he  was  in  a  State  of  unex'peflcd  Prof- 
perity  in  Pottphar^s  Houfe  ;  which  has  a  tendency  to 
lift  Perfons  up,  efpeciafly  young  Ones,  whereby  com- 
monly they  more  eafily  fall  before  Temptations. 

And  then,  the  Superiority  o^  the  Perfon  that  laid 
the  Temptation  before  him,  rendcr'd  it  much  the 
greater.  She  w:iSi  his  JVfflrefs,  and  he  ^^ervant  under 
her.  .  And  theMa/2Wfrof  her  tempting  him.  She  did 
nolfonly  carry  her  felf  io  to  J^o/eph,  as  gave  him 
Caufe  to  fufpe^l  that  he  might  be  admitted  to  fuch  cri- 
minal Converfe  with  her,  that  yet  might  be  accompa- 
nied w'th  fome  Apprchenfion,  that  polTiblyhe  might  be 
miitaken,  and  fo  deter  him  from  adventuring  on  fuch 
a  Propofal  ;  but  Ihe  dire^lly  propos'd  it  to  him ;  plain- 
'ly  manifeifirtg  her  Difpofition  to  it.  So  that  here  was 
DO  fuch^VThing  as  a  Sufpicion  of  her  unwillingnefs  to 
-otter  him,  but  a  Manifcftation  of  her  defire  to  entice 
hiin  to  //,     Yea,  Ihe  appeared  greatly  engaged  in  the 

Matter. 


26     'JOSE'PH's great  Temptation,    Ser.II. 

Matter.  And  there  was  not  only  her  Defire  manifened 
toeniicc  him, but  hcr^uthority  over  him  to  enforce  the 
Temptation.  She  was  his  Miflrefs,  and  he  might  well 
imagine,  that  if  he  utterly  rcfus'd  a  Compliance,  he 
fliould  incur  her  Difplcafure  :  and  fhe,  being  his 
J^daflar's  Wife,  had  Power  to  do  much  to  his  di fad- 
vantage,  and  to  render  his  Circumflances  more  un» 
comfortable  in  the  Family. 

And  the  Temptation  was  the  greater,  in  that  fhe 
did  not  only  tempt  him  once,  but  frequently,  T^ay  by 
*Day^i:,  lo.  And  at  lad  became  more  violent  with 
him.  —  She  caught  him  by  his  Garment,  faying,  Ltc 
ivith  me  :  as  in  the  Ver.  of  the  Text. 

His  Behaviour  was  very  remarkable  under  thefc 
Temptations.  He  abfolutcly  refufed  any  Compliance 
with  them  :  he  made  no  Reply  that  manifeftcd  as  tho* 
the  Temptation  had  gained  at  all  upon  him;  fo  much 
as  to  hcfitate  about  it,  or  at  all  to  deliberate  upon  it. 
He  complied  in  no  Degree,  either  tothcgrofs  A^,  fhe 
propofed,  or  any  thing  tending  towards  it,or  that  fhould 
in  a  lefTer  Degree  be  gratifying  to  her  wicked  Inclina- 
tion, And  he  perfifled  refolute  and  unjlmken  under 
her  continual  SoUicitations,  f.  lo.  And  it  came  to 
fafs  as  She  (pake  to  Jofeph  'Day  by  'Day,  that  he 
hearkened  not  unto  her,  to  lie  by  her,  or  to  he  with 
her.  He  tohis  utmoft  avoided  fo  much  as  being  where 
fhe  wa^.  And  the  Motives  and  Principles,  from  which 
heaftcd,  manifeftcd  by  his  Reply  to  her  Sollicitauons, 
are  remarkable. 

PIe  firft  fcts  before  her,  how  injurioufly  he  fliould 
aft  againft  his  Mafter,  if  he  fhould  comply  with  her 
Propofal  :  Behold  my  Majler  —  hath  commuted  all 
that  he  hath  to  my  Hand  ;  there  is  none  greater  in 
this  Houfc  than  I ;  neither  hath  he  kept  back  any 
thin^from  me,  but  thcc,  becaufe  thou  a^t  his  If^ife. 
But  he  then  jxoceeded  to  inform  her  of  that,  which 
^bovc  ail  things,  dcter'd  him  from  a  Compliance,  viz, 

th^ 


SeR.  II.         an  J  gracious  D^Uvsrance.  27 

that  it  would  bs  great  Wickednefs.  ^r\\  ^'^  ^^^1^^ 
GOD.— H;w/  fbill  I  do  this,  and  fin  a^atn/t  G)D! 
He  would  x\)t  do  any  fuch  ihiiig.  as  he  would 
hot  injure  his  Maflcr ;  but  that  whic  1  infljenced  mxC 
than  all  0X1  this  OccaHon. was  the  fear  of  liaaui^  a^ainll 
GOD.  On  this  Accouni:  he  peril  led  in  his  Refjlu- 
tion  to  the  laft. 

lyj  the  Text  we  have  an  Account  of  his  B-haviour 
under  the  lad  and  greueilTempcacioa  that  he  had  from 
her.  This  Temptation  was  greac,  as  we  arc  told  it: 
was  at  a  Time  when  there  was  no.  3.idy  in  the  Houfe, 
but  he  and  his  Miftrefs  x^.  1 1.  there  was  an  Opportu- 
nity to  commit  the  Fa6l  with  the  grcateft  fecrecy. 
And  at  this  Time  it  feems  that  ilie  was  more  violent 
than  ever  before.  She  caught  him  by  the  Garment  &c. 
She  laid  hold  on  him,  as  tho'  fli-  '^vere  rjfolute  to  at- 
tain her  Purpofe  of  him. 

Umde  ^  thefe  Circumflanceshe  not  only  refufed  her, 
but  fled  from  her,  as  he  would  have  don^  from  one  that 
was  going  to  afTidinate,  or  murder  him  ;  he  elcap'd,  as 
for  hisLife.  He  not  only  would  not  be  guilty  of  fuch 
a  Faft,  but  neither  would  he  by  any  Means  be  in  the 
Houfe  with  her,  where  he  fliould  be  in  the  vVay  of 
her  Temptation. 

This  Behaviour  of  Jofeph  M  doubtlefs  recorded 
for  the  Inftruaion  of  all.  Therefore  from  the  Words 
1  fliall  obfgrve  this  , 

DOCTRINE. 

IT  is  our  T>uty,  not  only  to  avoid  tbofe  Th'm^^ 
that  are  the?nfelvei  finful  ;  but  alfo,  as  far  as  jnay 
b^,  thofs  Things  that  lead  and  exp:)/e  to  Sin, 

Thus  did  J^f^ph  :  He  not  only  refufed  a6luil!3r 
to  com  nit  (Jncleannffi  with  his  Miflrefs,  who  enticed 
him  ;  but  refufed  to  be  there,  where  he  fhould  be  in 
th;i  Way  of  Temptation^  /.  io«  He  refufed  to  lie  by 


28    'JO SET  IT s  great  Temptation,    Ser.  II. 

her,  or  be  with  her.  And  in  the  Text  we  arc  told, 
lie  Jled,  and  got  him  out  ;  would  by  no  Means  be  in 
her  Company.  Tho*  it  was  no  Sin,  in  it  felf,  for 
7o/fph  to  be  in  the  Houfc  where  his  Miftrefs  was  ; 
but  under  thefe  Circumftances  it  would  cxpofe  him  to 
Sin.  Joftfh  was  fenfible  he  had  naturally  a  corrupt 
Heart,  that  tended  to  betray  him  to  Sin  ;  and  therefore 
he  would  hy  no  Means  be  in  the^fl^  of  Temptation  ; 
but  with  hade  he  fled,  he  run  from  the  dangerous 
Place.  In  as  much  as  he  was  exposed  to  Sm  in  that 
Houfe  where  he  was, he  fled  out  pf  it  with  as  much  hatte 
asif  the  Houfe  had  been  all  of  a  light  Fire  ;  or  full  of 
Enemies,  who  flood  ready  with  drawn  Swords,  tojlab 
him  to  the  very  Heart.  When  fhc  took  him  by  the 
G>  rment,  he  left  his  Garment  in  her  Hands  :  he  had 
rather /<?/^  hisGarmenr, than  (lay  aMomcnt  ihtxCyZuhere 
he  was  in  fuch  Danger  oi lofing\\\%  Chastity. 

I  fay  in  the  Doclriney  that  Perfons  fhould  avoid 
things  that  cxpofe  to  Sin^  as  far  as  may  be,  bccaufe 
the  Cafe  may  be  fo,  that  Perfons  may  be  called  to  ex^* 
pofe  thcmfclves  toTemptation  ;  and  when  ir  is  fo,they 
may  hope  for  divine  Strength  and  Protc£lion  under 
Tempt:tion. 

The  Cafe  may  be  fo.  that  it  may  be  a  Man's  in- 
difpenfable  Dury  to  undertake  an  Ofiice,  or  Piece  of 
Work,  that  is  attended  with  a  great  deal  of  Tempta- 
tion. Thus,  altho'  ordinarily  a  Man  ought  not  to  run 
into  that  Temptation,  of  being  expofed  to  Perfecution 
for  the  true  Religion;  left  the  Temptation  fhould  be 
too  hard  for  him  ;  but  fhould  avoid  it, as  much  as  may 
he  \  (Therefore  Christ  thus  dire^s  his  Difciples, 
Mat.  X.  23.  When  ye  be  perfecuted  in  one  City,  flee 
to  another.)  Yet,  the  Cafe  may  be  fo,  that  a  Man 
may  be  called  n .t  to  flee  from  Perfecution  ;  but  to 
run  the  venriire  of  fuch  atrial,  trufling  in  GOD  to 
nphoM  him  under  if.  MiniHcrs  and  ^lagill^ates  may 
be  obliged  to  continue  with  their  People  in   iuch  ^" 

cumjla.' 


SeR.  II.  and  gracious  Deliverance,  29 

eumftances ;  as  Nehemlah  fays,  Neh.  vi.  1 1 . — Should 
fuch  a  Man  as  I  flee  ?     So  the  Apoftles, 

Yea  they  may  be  called  to  go  into  the  midft  of  it  ; 
to  thofe  Places,  where  they  can't  reafonably  expe£l  but 
to  meet  with  fuch  Temptations.  So  fometimes  the 
Apoftles  did.  ^i^aul  went  up  to  Jerufalem,  when  he 
knew  before  hand,  that  there,  Bonds  and  Affii6lions 
awaited  htm,  A£ls  xx.  23. 

So  in  fome  other  Cafes,  the  Necefljty  of  Affairs 
may  call  upon  Men  to  engage  in  fome  Bufinefs  that  is 
peculiarly  attended  with  Temptations.  But  when  it 
is  fo.  Men  are  indeed  in  this  Way,  lead  exposed  to  Sm  \ 
for  they  are  always  fafeft  in  the  Way  of  Duty.  Ptov'. 
X.  9.  He  that  walketh  uprightly,  walketh  furely. 
And  tho'  tliere  be  many  Things  by  which  they  may 
have  extraordinaryTcmptationsjn  thcAffairs  they  have 
undertaken,  yet  if  ihey  have  a  clear  Call  to  ir,  it  i? 
no  Prefumption  to  hope  for  divine  Support  and  Pre- 
fervation  in  it. 

But  for  Pcrfons  needlefly  to  expofi'themfelvesto 
Temptation,  and  to  do  thofe  Things  that  tend  to  Sin, 
is  unwarrantable  ;  and  contrary  to  that  excellent  Ex- 
ample, we  have  fet  before  us  in  the  Text.  And  that 
we  ought  to  avoid  not  only  thofe  Things  that  are  in 
ihcmfelves  (inful,  but  alfo  thofe  Things  that  lead  and 
expofc  to  Sin,  is  manifeft  by  the  following  Arguments. 

I.  IT  is  a  Thing  very  evident  and  manifefl,  that 
we  ought  to  ufe  our  utmofi  Endeavours  to  avoid  Sm  : 
which  is  inconfijlent  with  needlefly  doing  thofeThings^ 
that  expofe  and  lead  to  Sin.  That  we  ought  to  do 
our  utmoft  to  avoid  Sin  is  manifefl,  that  being  the 
greatefl:  Evil  :  And  the  greater  any  Evil  is,  the  greater 
Care,  and  the  more  earneft  Endeavours  does  it  require 
to  avoid  it.  This  is  plain,  and  what  we  by  our  pra61ice 
fliew  that  we  are  all  fenfible  of  the  truth  of.  Thofe 
Things  that  appear  to  us  very  great  and  dreadful 
Evils,  do  we  ufe  proportionably   great  Car«  to  avoid.' 

And/^^ 


30     JO  SET  H's  great  Temptdtiofi,    Srr.II. 

And  rhcrcf(Te  the  greared  Evil  of  all,  requires  the 
grcatefl  and  utmoli  Care  co  avoid  it. 

Sin  is  an  infinite  Kvil.  becaufe  committed  againft  an 
infinitely  great  and  excellent  Bejmg,  and  fo  a  Vio- 
lation of  infinite  Obligation  :  Therefore  however 
great  our  Care  be  to  avoid  Stn,  it  cannot  be  more  than 
proportionable  to  the  Evil  we  would  avoid.  Our  care 
and  ci-.dcavour  cannot  be  infinite,  as  the  Evil  of  Sin  is 
infinite  ;  but  yet  it  ought  to  be  to  the  utmofl  of  our 
Power  ;  wc  ought  to  ufc  every  Method  that  tends  to 
the  avoiding  oF  Sin.     This  is  manifeft  to  Reafon. 

And  not  only  fo,  but  this  is  pofitively  required  of 
US  in  the  W.rd  of  GOD.  Jofli.  xxii.  5-.  Take  dili- 
gent heed  to  do  the  Cavimandment  and  the  Law, -which 
^'lofts  the  Servant  of  the  LORT>  charged  you,  to  love 
the  Lord  your  GOT>,  and  to  walk  in  all  his  U'ays, 
and  to  keep  his  Commandments,  and  to  cleave  unto 
Lim,  and  to  ferve  him  with  all  your  Soul,  Deut.  iv. 
15,  16.  Take  ye  therefore  god  heed  unto  ^  ur  f elves, 
Left  ye  corrupt  your  felves.  Chap.  xii.  30.  Take  heed 
to  thyjelf.  that  thou  be  not  fnared»  i)'c,  Luk.xi.  36. 
^Take  Ued  and  beware  of  Covet oufnefs,  i  Cor.x.12. 
Let  him  that  thinketh  he  flandeth,  take  heed  left  he 
fall,  Deut.  iv.  9.  Take  heed  to  thy  felf  keep  thy 
Sgu(  diligently.  Thefe  and  many  other  Texts  of 
Scripture,  plainly  require  of  us,  the  utmofl  poflible 
Diligence  and  Caution  to  avoid  Sin. 

But  how  can  he  be  faid  to  ufe  the  utmofl  pofublo 
diligence  and  caution  to  avoid  Stn,  that  voluntarily 
does  ihofe  Things,  that  naturally  cxpofe  and  lead  to 
Sin  f  How  can  he  be  faid  with  the  uimod  poffiblc 
Caution  to  avoid  :ihEnemy,i\Ydt  voluntarily  lays  himfelf 
in  his  way  P  How  can  he  be  faid  to  ufe  the  utmoli 
polTible  Caution  to  prefcrvc  the  Life  of  his  Child, that 
fuffcrs  it  to  go  on  the  Edge  of  Precipices  or  Pits  ;  or 
to  play  on  the  Borders  of  a  deep  Culph  ;  or  to  wan^* 
dcr  in  a  \\  ood,  that  is  haunted  by  Bcalls  of  Prey  ? 

11.  IT 


Ser.  II:  and  gracious  Deliverance.  3 1 

II.  IT  IS  evident  that  we  ought  to  avoid  thofe 
Things  that  expofe  and  lead  to  Stn  ;  becauje  a  due 
Senfe  of  the  Evil  of  Sin^and  ajufl  hatred  of  it,  •will 
tiecejfarily  have  this  Eff^6l  upon  us,  to  caufe  us  fo  ta 
do. 

If  we  were  duly  fenfible  of  the  Evil  and  dreadful 
Nature  of  Sin^  we  fliould  have  an  exceeding  dread  of 
it  upon  our  Spirits.  We  fhould  hate  it  worfe  than 
^eathi  ^nc!  fhould  fear  it  worfe  than  the  Devil  him- 
felf :  and  dread  it  even  as  we  dread  T>amnation,  But 
thofe  Things  ^that  Men  have  an  exceeding  dread  of 
upon  their  Spirits,  they  naturally  and  nccefTarily  keep 
at  a  great  diftance  from  ;  and  avoid  thofe  Things  that 
they  apprehend  expofe  to  them.  As  a  Child  that 
has  been  greatly  terrifyed  by  the  fight  of  any  wild 
Beafl ;  wi'i  by  no  Means  be  perfwaded  to  go  any 
where,  where  it  apprehends  that  it  fhall  be  expofed 
to  it,  or  fall  in  it'^  Way. 

Sin  in  it's  own  Nature  is  infinitely  hateful,  fo  in 
it's  natural  tendency,  it  is  infinitely  dreadful.  It  is  the 
tendency  of  all  Sin,  eternally  to  undo  the  Soul.  Every 
Sin  naturally  carries  Hell  in  iE»!.  Therefore,  all  Sin 
ought  to  be  treated  by  us,  as  we  would  treat  a  Thing 
that  is  infinitely  terrible.  If  it  be  not  fo  that  any  one 
Sin,  yea  the  lea/l  Sin,  don't  ncceffarily  bring  eternal 
Ruin  wiih  it  ;  it  is  owing  to  nothing  but  the  freeGrace 
and  Mercy  of  GOD  to  us,  and  not  to  the  Nature  and 
Tendency  of  Sin  it  felf.  But  certainly,  we  ought 
not  to  take  the  lefs  care  to  avoid  Sin,or  all  that  tends  to 
it, for  the  freenefs  and  greatnefs  of  God's  Mercy  to  us, 
through  which.thereishope  of  Pardon  ;  for  that  would 
be  a  moft  ungrateful  and  vile  abufe  of  LMercy  indeed. 
If  it  were  fo,  that  it  were  made  known  to  us,  that  if 
we  ever  voluntarily  committed  any  particular  A.<fl  of  Sin 
we  fhould  be  damned  without  any  Remedy  or  Efcapc, 
fhould  we  not  exceedingly  dread  the  commidlon  of 
fuch  Sins  ?     Should  we  not  be  very   watchful  and 

careful 


32    JO  SE  9  H*s  great  Temptatiott,    Sr  R.  II; 

careful  to  Aand  at  the  grcatefl  Diftancc  from  that  Sin  : 
and  from  every  thing  that  might  expofc  us  to  il  ;  and 
that  has  any  tendency  to  ftir  up  our  Lufls,  or  to  be- 
tray us  to  fuch  an  A^  of  Sin  '*  Let  us  then  confi* 
d''»-  that  if  it  be  nor  fo,  that  the  next  voluntary  Aft 
or  known  Sin»  fiiail  not  neccfrarily  and  unavoidably 
iCnc  in  certain  'Damnation  ;  yet  it  will  certainly  de- 
icr\e  it  :  We  fhall  thereby  really  dcferve  to  be  caft 
off.  without  any  R;  medy  or  Hope  :  and  it  can  or.Iy  be 
C'.vfog  to  free  Grace,  that  it  will  not  certainly  and  re- 
rrcdiirfly  be  followed  with  fuch  a  Punifhment.  And 
{\.?M  we  be  guilty  of  fuch  a  vile  Abufe  of  GOD's 
^'^t^rcy  to  us,  as  to  take  Encouragement  from  it,  the 
more  boldly  to  expofe  our  felves  to  Sin  ? 

III.  IT  ts  e*(iident  that  -we  ought  not  onfy  to  avoid 
Sin  I'M  Things  that  eicpcfe  and  lead  to  Sin  ;  becaufe 
this  is  the  IVay  we  a^  in  Things  that  pertain  ti 
cur  tejnporal  Intere/}, 

Men  d^o  not  only  avoid  thofcThings  that  are  them- 
felves  the  hurt  and  ruin  of  their  temporal  Intcrcft,  but 
alfo  the  Things  that  tend  or  expofe  to  it.  Becaufe 
they  love  their  temporal  Lives,  they  will  not  only  a^lu- 
ally  avoid  killing  ihemfclves,  but  they  arc  very  care- 
ful to  avoid  t'lofe  Things  that  bring  their  Lives 
into  Danger ;  tho'  they  do  not  certainly  know  but 
they  may  cfcapc.  They  are  careful  not  to  pafs  Ri- 
vers and  deep  Waters  on  rotten  Ice,  tho'  they  do  not 
certainly  know  that  they  {^r.v^W  fall  thro'  and  drown  : 
So  they  will  not  only  avoid  thofe  Things  that  would 
be  in  thcmfclves  the  ruin  of  their  Elktes  ;  fuch  as  the 
fetting  their  own  Houfes  on  Fire,  and  burning  them 
up  with  their  Subftance  ;  their  taking  their  ^Ioney, 
and  throwing  it  into  the  Sea,  L'c.  but  they  carefully 
avoid  tliofc  I'hings  by  which  their  Eftates  are  cxpofod. 
They  are  watchful,  and  have  their  Eyes  about  theto; 
arc  careful  v.ho  ihcy  Jcai  with  ;  they  arc  watchfuU 

that 


S  £  R .  1 1.  and  grudous  Deliverance.  3  3 

that  they  be  not  over  reached  in  their  Bargains  ;  •  that 
the)'  do  not  lay  themfelves  open  to  Knaves  and  frau- 
dulent Perfons. 

If  a  Man  be  (ick  of  a  darperous  DiQemper,  he  12 
-  careful  to  avoid  every  thing  li. at  tends  to  increafe  the 
Diforder  ;  not  only  what  he  knows  to  be  mortal  in 
his  Situation,  but  other  Things  that  he  fears  the  Con- 
fequence  of,,  or  that  may  be  prejudicial  to  him.  Men 
are  in  this  Way  wont  to  take  care  of  their  temporal 
Intereft,  as  what  they  have  a  great  Regard  for.  And 
therefore  if  we  are  not  as  careful  to  avoid  Sin,  as  ws 
are  to  avoid  Injury  in  our  temporal  Intereft",  it  will 
fhew  a  regardlefs  Difpofition  with  Refpc^l  to  Sin  and 
Duty  ;  or  that  we  do  not  much  care  tho'  we  do  fia 
againft  GOD.  Gods  Glory  is  furely  a  Thing  of  as: 
much  Importance  and  Concern  as  our  temporal  Intereft. 
Certainly  we  fhould  be  as  careful  not  to  bccxpofed  to 
fin  againft  the  MAJESTY  of  Heaven  and  Earth,  as 
Men  are  wont  to  be  of  a  few  Pounds  ;  yea,  the  lattec 
are  but  meer  Trifles,  compared  with  the  former, 

IV.  ff^E  are  wont  to  do  thus  by  our  dear  earthly 
Friends. 

We  not  only  are  careful  of  thofc  Things  whereia 
the  Dedruif^ion  of  their  Lives,  or  their  Hurt  and  Ca- 
lamity in  any  Refpe^l  do  direftly  confift ;  but  are  care- 
ful to  avoid  thofc  Things  that  do  but  remotely  tend  to 
it.  We  are  careful  to  prevent  and  cut  off  all  Occafi- 
ons  of  their  Lofs  or  Damage,  in  any  Refpcfl ;  and  are 
watchful  againft  that,  which  tends  in  any  wife,  19  de- 
priv'e  them  of  their  Comfort  or  good  Name  j  and  the 
Reafbn  is,  bccaufe  they  are  very  dear  to  us.  In  this 
Manner,  Men  are  wont  to  be  careful  of  the  good  of 
their  own  Children,  and  dread  the  Approaches  of  any 
Mi  (chief  that  they  apprehend  they  are,  or  may  be  ex- 
pjfed  to.  And  we  fhould  take  it  hard  if  our  Friends 
did  not  do  thus  by  us. 

C  And 


p^    JO  SET  H' J  great  Tcmffdtton.     SeR.  II. 

'  AVtd  furcly  wc  ought  to  treat  GOD  as  a  dear 
Friend  :  Wc  ought  to  aft  towards  Him, as  thofethat 
havc^a  fincere  Love  and  unfeigned  Regard  to  Him  ;  and 
fo  ought  to  watch  and  be  careful  againfl  all  Occafions 
of  ihar  which  is  contrary  to  bis  Honor  &  Glory.  If  we 
have  not  a  Temper  and  Defire  fo  to  do,  it  will  fhew 
that  whatever  our  Pretences  arc,  we  arc  not  God's 
(incere  Friends,  and  have  no  true  love  to  Him. 

If  we  fhould  be  offended  at  any  that  have  pro- 
ftfs'd  Friendfhip  to  us,  if  they  treated  us  in  this  man- 
ner, and  were  no  more  careful  of  our  Intercft  \  furely 
GOD  may  juftly  be  offended,  that  we  are  no  more 
direful  of  his  Glory. 

V.  WE  would  have  COT>  in  his  Providence  to* 
wards  us,  not  order  tho/e  T'hings  that  tend  to  our 
Burt,  or  exj)o/e  our  Intereft :  therefore  certathly  rve 
ought  to  avoid  tho/e  Things  that  lead  to  Jin  againjl 

We  defire  and  Icfvc  to  have  God's  Providence  fucIV 
toward  us,  as  that  our  Welfare  may  be  well  fecured. 
No  Man  loves  to  live  in  expofed,  uncertain  and  dan- 
gerous CircumOances.  While  he  is  fo,  he  lives  tm- 
comfortabiy,  in  that  he  lives  in  continual  fear.  We 
<3efirc  that  GOD  would  fo  order  Things  concerning 
us,  that  we  may  be  fafc  from  fear  of  Evil  :  and  that 
no  Evil  may  come  nigh  our  Dwelling  ;  and  that  be^ 
caufe  we  dread  Calamity.  So  wc  do  not  love  the 
Appearance  and  Approaches  of  it  ;  and  love  to  have 
it  sii  SL  great  Diftance  from  us.  We  defire  to  have 
GOD  to  be  to  us  as  a  /^u//  of  Fire  round  aboat 
us^  to  defend  us  ;  and  that  he  would  furround  us,  as 
the  Mountains  do  the  Vallies,  to  guard  us  from  every 
Danger,  or  Enemy  ;  that  (b  no  Evil  may  come  nigh 
us. 

Now  this  plainly  fhewr,  that  wc  ought  in  ouf  Bcha* 
viour  towards  GOD,  to  keep  ai  a  great  Dillancc  front 


S:n, 


SzR.  n.  an  J  gracious  Deiiverance.  ^j 

Sin,  and  from  ail  that  expofes  to  k ;  as  we  dcf  re 
GOD  in  his  Providence  to  us,  (hould  keep  Calamiiy 
and  Mifery  at  a  great  Diftance  from  us,  and  not  order 
ihofe  Things  that  expofe  our  Welfare^ 

VI.  S^ein^  we  a  e  to  pray  -we  may  not  be  led  into 
'T'imptation  j  certainly  we  ought  not  to  run  ourfelvcs 
into  it. 

Th  i  s  is  one  Requeft  that  Chrift  direfts  us  to  make 
ro  GOD  in  that  Form  of  Prayer,  which  he  taughc 
his  X)\k!\\i\t^  —  Lead  us  not  into  T^emptation.  And 
how  incondftent  (hall  we  be  with  our  fclves  if  we  pray 
to  GOD,  not  to  order  it  fo  in  his  Providence,  that  we 
fliould  be  led  into  Temptations  ;  and  yet  at  the  fame 
Time,  we  are  not  careful  to  avoid  Temptation  ;  buc 
bring  orr  (elves  into  ic,  by  doing  thofe  Things  thaC. 
lead  and  expofe  to  Sin.  What  Self-Contradiftion  i» 
there  in  it,  for  a  Man  to  pray  to  GOD  ihac  he  inav 
be  kept  from  that,  which  he  takes  no  care  to  avoid  r 
By  praying  that  we  may  be  kept  from  Temptation, 
we  profefs  to  GOD,  that  being  in  Temptation,  is  a 
Thing  that  is  to  be  avoided  ;  but  by  running  into  it, 
iho^  that  we  chufe  the  contrary,  viz.  mt  to  avoid  it« 

VII.  The  ^poftle  direds  us  to  avoid  thofe  Things 
that  are  in  themfehei  lawful^  but  tend  to  lead  others 
into  Sin  ;  fureiy  then  zt/e  Jhould  avoid  what  tends  to 
lead  our  fclves  into  Sin, 

The  Apoflle  dire£^s  to  this,  i  Cor.  viii.  9. —  Ta.h 
besd  lejl-^th'is  Liberty  of  your'*  s  become  a  /lumbling- 
khck  to  them  that  are  weak.  Rom.  xiv.  i  3.  — 7 hat 
ita  Man  put  a  flumbling  Block,  or  an  Occafton  to  fill 
i^J)is  Brother's  ]^ay,  Ver.  15.  But  if  thy  Brother 
^e  grieved  with  thy  Meat,  n^w  walkefl  thou  not  cba^ 
titably,  T^e/Iroy  not  him  with  thy  Meat. — Vcr.2  0p 
a  I.  For  Meat  deftroy  not  the  Work  of  COT>.  ^U 
Tf kings  indeed  are  pure  ;  but  it  is  exil  for  tlatMjn 
C  a  zi^'ho 


36   yOSET  H's  great  Temptatioi:,    S  E  R .  1 1 . 

who  eateth  with  Cfffnce.  It  is  good  rifitker  to  eat 
Flefh,nor  to  drink  iVme,  nor  any  Things  whereby  thy 
Brother  J}umbleth»  or  is  cffendedy  or  is  made  weak. 
Now  if  this  Rule  of  ihc  A  port le  be  agreeable  to  the 
Word  of  Christ, as  wc  mnft  fuppo'b, or  expunge  what 
he  fays  out  of  the  Canon  of  the  Scripture  ;  then  a  like 
Rule  obliges  more  (Irongly  in  thofe  Things  that  tend 
to  Icail  our  felvcs  into  Sin. 

VIIL  THERE  are  many  Precepts  of  Scripture, 
that  do  dire^!y  and pofitively  imply,  that  we  ought 
to  avoid  thofe  Things  th:>t  tend  to  Sin. 

This  very  Thing  is  commanded  by  Christ, Mar. 
xxvi.  41.  where  he  directs  us  to  watch  left  we  enter 
into  Temptation.  But  certainly  running  our  felves 
intoTemptaiion,  is  the  reverfe  of  watching  againft  it. 

Again,  We  are  commanded  to  abftain  from  all 
Appearance  of  Evil  ;  i.e.  do  by  Sin,  as  a  Man  does  by 
a  Thing  he  hates  the  Sight  or  Apppearance  of;  and 
therefore  will  avoid  any  Thing  that  favors  of  it,  or 
looks  like  it  ;  and  will  not  come  near  it,  or  in  Sight  of 
it. 

Aga'n,  Christ  commnnded  to  feperate  from  us, 
ijiofe  Things  that  are  tumbling  Blocks,  or  Occaflons 
of  Sin,  however  dear  they  are  to  us.  Matth.  v.  29. 
If  thy  right  Eye  off'end  thee,  pluck  it  out  and  cafl  it 
from  thee,    Ver.  30.  ^nd  if  thy  ri^ht  Hand  offend 

thee,  cut  't  off By  the  right  Hand  offending  us, 

is  not  meant  it's  paining  us  ;  but  the  Word  in  ihtors- 
cr'inal,  fignifies,  being  a  Humbling  Block ;  if  thy  r^ght 
Hand  prove  a  Humbling  Block,  or  orcaflon  lofwIF; 
i,  c.  an  Occafon  to  Sin.  Thofe  Things  are  called 
OUenccs  or  Humbling  Blocks  in  the  NeivTe (lament^ 
that  are  the  Occjiions  of  falling  into  Sin.  We  ought  to 
avoid  running  up.igainft  HumblingBIocks  ;  i.e.vvefhould 
avoid  ihofe  ThJrgs  that  expofe  us  to  fall  into  Sin. 

Yea 


Ser.  II.         anJ graehus  Deliverance*  37 

Yea  Christ  tells  us,  wemuft  avoid  them,  how- 
ever dear  they  are  to  us,  rho'  as  dear  as  our  right 
Hand  or  right  Eye.  If  there  be  any  Praflice  that  wc 
have  been  accuftomed  to,  that  naturally  tends  and  ex- 
pofes  us  to  Sin,  v/c  muft  have  done  with  it  ;  tho'  wc 
Jove  it  never  fo  well  ;  and  are  never  'fo  loth  to  purt 
with  it  ;  tho*  it  be  as  contrary  to  our  Notion,  as  to 
cut  off  our  right  Hand,  or  pluck  out  our  own  right 
Eye;  and  that  upon  pain  oi 'Damnation  ,  for  it  is  in- 
timated that  if  we  do  not,  we  muft  go  with  two  Hands 

;^9^nd  two  Eyes  into  Hell-Fire, 

And  again  ;  God  took  great  Care  to  forbid  the 
Children  of  Ifrael  thofc  Things  that  tended  to  lead 
ihem  into  Sin.  For  this  Reafon,  he  forbid  them  mar- 
ry'ing  ftrange  Tf^ivcs,  (Deut.  vii.  3,  4.)  neither  fijalt 
thu  make  Marriages  with  them,—  for  they  will  turn 
away  thy  Son  from  following  tne,  that  they  may  ferve 
other  Gods.  For  this  Reafon  they  were  commanded 
to  deftroy  all  thofe  Things,  that  theNations  of  Canaan 
had  ufed  in  their  Idolatry  ;  and  if  any  were  enticed 
over  to  Idolatry t  they  were  to  be  deftroyed  without 
Mercy  ;  tho'  ever  fo  near  and  dear  Friends.  They 
>vere  not  only  to  be  parted  w\ih,h\itJloned  withStones  ; 
yea  they  themfcives  were  to  fall  upon  them,  and  put 
them  to  Death,  tho*  Son  or  Daughter,  or  ihe'it  Bo/bm 
Friend    (Deut.xii'i  6  &c.)  If  thy  Brother — or  thy  Sony 

.ar  thy  Daughter,  or  the  Wife  of  thy  Bofom,  or  thy 
Friend,  which  is  as  thine  on;n  Soul,  entice  thee  fe^ 
cretly,  faying,  let  us  go  afid  ferve  other  Gods  — thou 

fhalt  not  confent  unto  him- —  neither  jJjqU  thine  Eye 
pity  him,  neither  f}:alt  thou  fpare,  neither  fhalt  th.u 
conceal  him.  But  thou  fhalt  fur ely  kill  htm  ;  thine 
Hand  Jhall  he  firfl  ufon  him  to  put  him  to  Death. 

Again,  The  wile  Man  warns  us  to  avoid  thofe 
Things  that  tend  and  expofe  us  10  Sin  ;  efpecially  the 
Sin  of  Unclean ncfj.  Prov.  vi.  27.  Can  a  Man  take 
Fire  in  his  Bofom,  and  his  Clothes  not  b'-  bufnf  i  Can 

C  3  *ne 


jS     JO  SET  H's  great  Temptat'toy.,    S e r . IL 

ene  ^9  upon  hot  Coals,  and  his  Feet  7iot  be  burnt  ?-— 
^(t^^who/oever  touches  her,  /hall  not  be  innocent. 
This  is  the  Truth  held  forth  ;  avoid  ihofe  Cuftoms 
and  Prafliccs,  that  naturally  tend  to  fiir  up  Luft. 
And  there  arc  many  Examples  in  Scripturc,which  have 
the  force  of  Precept ;  and  recorded,  as  not  only  wor* 
thy.  but  demand  our  Imitation.  The  Conduft  of  jfo'- 
Jeph  in  the  Text  is  one  ;  and  that  recorded  of  King 
J)av  ID.  is  another.  Pfal.  xxxix.  1,2.  I  Jaid  I  will 
fake  heed  to  my  Ways,  that  I  fin  net  zvith  myTongue  : 
J -will  keep  my  Mouth  with  a  Bridle,  while  the  Wtcked 
is  before  me.  I  was  dumb  with  Silerce,  I  held  my 
J^eoce,  even  from  good — even  from  good —  that  is,  he 
was  fo  watchful  over  his  Words,  and  kept  at  fuch  a 
great  Diflance  from  fpeakingwhat  might  in  any  Way 
fend  to  Sin  ;  that  he  avoided,  in  certain  Circumflances, 
fpcaklng  what  was  in  it  felf  lawful  ;  left  he  fhould  be 
ietrayed  into  that  which  was  finful. 

IX.  sA  prudent  Senfe  of  our  own  weaknefs,  and  e^* 
fofedne/s  to  yield  to  Temptation,  obliges  us  t9  avoid 
that  which  leads  or  expofes  to  Sin, 

W^HOEVER  knows  himfelf  and  is  fenfible  how  weak 
lie  is  ;  and  his  conftant  expofcdnefs  to  run  into  Sin ; 
how  full  of  Corruption  his  Heart  is,  which  like  Fuel, 
5s  cxpofcd  to  catch  Fire,  and  bring  Dcflr nation  upon 
him  ;  how  much  he  has  in  him  to  incline  him  to  Sin  ; 
^nd  how  unable  he  is  to  (land  of  himfelf  ;  who  is  fcn- 
iible  of  this,  and  has  any  Regard  of  his  Duty, but  will 
be  very  watchful  againft  every  thing  i  hat  may  lead  and 
cxpofc  to  Sin  ?  On  this  Account  Chrift  dirc^cd  us, 
(^4at.  xxvi.  ^i.)  to  watch  andpr'y  lefl  we  enter  into 
temptation.  The  Rcnfon  (here  is  added,  The  Flefh 
is  weak  /He  that  in  Confidence  of  his  own  Strength, 
boldly  runs  the  venture  o{  finning  by  going  inioTf  mp- 
Jaiion,  manifcfis^rcat  Prefumption,  and  afottifhJn- 

iehfibiliry 


S^R.  III.  and  gracious  Deliverance^        ^o 

fenfibility  of  his  own  Weaknefs.    He  that  tru/letb  in 
his  own  Heart  is  a  Fool,  Prov.  xxviii.  26.  '- 

THEwifcfland  ftrongeft,  and  feme  of  the  moft 
holy  Men  in  the  World,  have  been  overthrown  by 
fuch  Means.  So  was  David  :  So  was  Soiomon.'^ 
His  Wives  turned  away  his  Heart.  ]f  fuch  Perfons, 
fo  eminent  for  Holinefs,  were  this  Way  led  into  Sin, 
furely  i;  (hould  be  a  warning  to  us.  Let  him  that 
thinketh  he  flandeth,  take  heed  left  heJalL 

SERMON,     III. 

GENESIS  xxxx.  12. 

— ' — j4nd  he  left  his  Garment  in  her  Hand^  and 

fled^  and  got  him  out, 

DOCTRINE; 

IT  is  our  Duty,  not  only  to  avoid  tho/e  T'hings 
^hat  are  them/elves  finful ;  but  alfo,  as  far  in  us  lies, 
fhofe  Things  that  lead  and  exfofe  to  Sin, 

The  Do£lrine  has  been  explained  and  proved  in 
the  foregoing  Difcourfe.     1  now  proceed  to  the 

APPLICATION. 

In  one  Ufa  of  EXHORTATION. 

^35§(sq^O  Exhort  all  to  a  Compliance  with  their 
&Ti%  Duty  in  this  Refpe^l,  not  only  to  avoid 
^®il%i  '^^"'  ^"^  ^^^  Things  that  lead  and  expofe 

If  it  be  made  out  clearly  and  evidently  from  Rca* 
fen  and  the  Word  of  GOD,  to  be  our  Duty  fo  to  do, 

C  4  this 


'40    JOSET  H's  gnat'Tetnptatwn,    Shr.  HI. 

this  would  be  enough  with  all  Chriftians.  "Will  a 
Follower  of  Christ  Oand  obje£ling  and  difpnting  a- 
gainlt.a  Thing,  that  is  irrefragably  proved  and  demon- 
ftratcd  to  be  his  Duty  P 

But  here  fome  may  be  ready  to  inquire:  How 
fhall  we  know  whatThingsdo  lead  and  expole  to  Sin  ? 
Let  a  Man  do  what  he  will,  he  cannot  avoid  finning, 
ss  long  as  he  has  fuch  a  corrupt  Heart  within  him. 
And  liicre  is  nothing  a  Man  can  do,  or  turn  his  Hand 
to,  bui  that  he  may  find  fome  Tcmpration  in  if.  Ar»d 
tho'  it  be  true,  as  it  is  faid  in  the  Hrft  Dcflrine,  thai 
a  Man  ought,  as  far  as  may  be,  to  avoid  ihofe  Things 
shat  lead  and  cxpofe  to  Sin.  And  it  is  evident  by  the 
Arguments  ihat  have  been  brought,  that  thofe  Things 
rhat  have  fpccial  tendency  to  cxpofe  Men  to  Sin,  arc 
what  wc  ought  to  (hun,  as  much  as  in  n$  lies  :  yet 
hozv  fliall  we  judge  and  determine,  what  Tliirgs  they 
r.re,  that  have  a  natural  tendency  to  Siu  j  or  do  efpe- 
cially  lead  to  it  ? 

I  would  anfwer  in  feme  Particulars,  which  are  plala 
and  cafy ;  and  which  cannot  be  deny'd  without  the 
greatcft  Abfurdity. 

Anfw.    1.  That  which  is  bordering  en  thofe  Sins, 
ihattheLufls  of  Mens  He  art  i  flrongly  incline  them  to, 
u  cf  this  Sort.     Men  come  into  thcWorld  with  many 
ilrong  and  violent  I  ufls  in  their  Hearts,  and   are   ex- 
ceeding prone  of  themfelvcs   to  tranf^rejs  ;  even   in 
The  fafcfl  Circumdnnccs   they  can  be  placed  in.     And 
/urcly  fo  much  the  nearer  they  arc  to  ihat  Stn,  which 
ii)ry  arc  naturally  rtrorfgly  inclined  to;  fo    much  the 
v.orc  are  they  c::pnfcd.      Jf  any   of   i.;s  that   are  Pa- 
ich^i^s,  fhould  fee  our  Children  near  the  Brink  of  fome 
•  loep  i^ic  ;  or  cl^fc  by  the  edge  of  the  Precipice  of  an 
-gh  Mv>,unfain  ;  and  nor  only  fo,  bi:t  the  Ground  inv 
:  which  i/jc  Child  Hood,  flippery,  and  deeply  delrrno* 
'    !  ,.  A)..  .•.,.. .0^,1  I  ^  p.^,:.;   ^      r.ir.uld   wc noi  rrr- 


StiK.  III.         and  gracious  Deliverance.  41 

kon  a  Child  expofed  in  fuch  a  Cafe  ?  Should  we  not 
be  in  hafte  to  remove  the  Child  from  it's  very  dange- 
rous Situation  ? 

It  was  the  manner  among  the  IfraeliUs,  to  build 
their  Houfes  with  flat  Roofs,   fo  that  Perfons    mighc 
walk  oh  the  Tops  of  their  Houfes,     And  therefore 
God  rook  care  to  make  it  a  Law   among  them,  that 
every  Man  (bould  have  Bartlernents  upon  the  Edges  of 
their  Roofs  ;  left   any  Perfon  fhould  fall  off  and   be 
killed.     Deut.  xxii.  8.  l^hen   thou    butldefl   a   new 
Houfi,  then  thou  /halt  make  a  Battlement  for  thy 
Roof,  that  thou  bring  not  Blood  upon  thine  Houfe,  if 
any  Man  fall  from  thence.     And  certainly  we  ought 
to  take  the  like   care  that  we  don't   fall  into  Sin  ; 
which  carries  in  it  eternal  Death.     We  ihould    as  it 
were,   fix  a  Battlement,  a  Guard  to  keep  us  from  the 
Edge  of  the  Precipice.     Much  more  ought  we  to  take 
care,  that  we  don't  go  upon  a  Roof  that  is  not  only 
without  Battlements,  but   when  it   is  fieep,    and  we 
Ihall  naturally  incline  to  fall. 

Men's  Lufls  are  like  ftrong  Enemies,  endeavour- 
ing to  draw  them  into  Sin.  If  a  Man  ftood  upon  a 
dangerous  Precipice,  and  had  Enemies  about  him,  pul- 
ling and  drawing  him,  endeavouring  to  throw  him 
down  ;  would  one,  in  fuch  a  Cafe,  chufe,  or  dare  to 
iland  near  the  Edge  ?  Would  he  look  upon  himfelf 
fafe  clofe  on  the  Brmk  ?  Would  he  not  endeavour 
for  his  own  fafety,    to  keep  at  a  Diftance  ? 

2.  THOSE  Things  that  tend  to/eedLuJIs  inihs 
Imagination,  are  of  this  Kind. 

They  lead  and  expofe  Men  to  S!h.  Thofe  Things 
that  have  a  natural  tendency  to  excite  inthe  Mind.thc 
Idea  or  Imagination  of  that  which  is  the  Obje6l  of  the 
Lufl,  certainly  tend  to  feed  and  promote  that  Luft. 
What  can  be  more  plain  and  evident,  than  that  a  pre« 
Tenting  the  Obje^.  lends  to  ftir  up  theAppetite  ?  Rea- 
Ton  and  "Experience  teach  this. 

Therelore 


45    JO SETH's great  Temptothn,  Ser.  III. 

Th  EREFHR  z.all  Things,  whether  they  be  Words 
or  A£iions,  have  a  tendency  and  expofe  to  Sin,  that 
tend  to  raife  and  uphold  in  the  Mind's  Imaginations  o| 
Ideas  thofe  Things  which  the  Liifl  tenc's  to.  It  is 
certainly  wrong  and  unlawful  to  feed  a  Lufl  even  in 
thelmaginaiion.  It  is  quite  contrary  to  the  holyRulca 
of  God  sWord.  (Prov.xxiv.p  )  TheT'bought  of  foolijh'^ 
nefi  is  Sin.  (Mat.  v.  28.  IVhofoever  looketh  on  a 
ff^cmm  to  lufl  after  her,  hath  commi tied Adutery^^ . 
A  Man  by  gratifying  his  Luflsin  his  Imagination  and 
Thoughts,  may  make  his  Soul  in  the  Sight  of  GOD, 
to  be  a  Hold  0)  foul  Spirits  ;  and  like  a  Cai^e  of  every 
unclean  and  hurtful  Bird,  And  finful  Imaginations 
tend  to  (inful  Aifbions  and  outward  Behaviour  in  the 
End.  Lurt  is  always  firfl  contrived  in  the  In^agina^ 
lion,  and  then  brought  forth  in  the  outward  Pra^ice. 
You  may  fee  the  Progrefs  of  it  in,  Jam.  i.  15.  Then 
when  Lufl  hath  conceived,  it  bringeth  forth  Sin. 

Therefore  for  a  Man  to  do  thofe  Things  that 
tend  to  excite  the  Objects  of  his  Lufts  in  his  Imagina- 
tion, he  does  that  which  has  as  natural  a  tendency  to 
Sin,  as  a  Conception  has  to  a  Birth.  And  fuch  Things 
are  therefore  abominable  in  the  Sight  of  a  pure  and 
holy  GOD.  We  are  commanded  to  keep  at  thegrcat- 
cft  Diftance  from  fpiritual  Pollution  ;  and  to  hate  even 
the  very  Garment  fpotted  with  the  Flcfh,  Jude  23. 

5.  THOSE  things  that  the  Experience  and  Ob- 
fervation  of  Mankind  /hew  to  be  ordinarily  attended 
or  followed  with  Sir.  arc  of  this  Sort. 

Experience  is  a  good  Rule  to  determine  by  in  things 
of  this  Nature.  iTow  is  it  we  know  the  natural  ten- 
dency of  any  thing,  but  only  by  Obfcrvation  and  Ex- 
perience ?  Men  obfcrve  and  find,  time  after  time, 
that  fuch  Things  are  commonly  attended  and  foUowid 
with  fuch  other  things.  And  hence  Mankind  pro- 
nounce of  them,  that  they  have  a  natural  tendency  to 
them.     We  hivc  no  other  Way  to  know  the  tendency 

of 


Seil.  IL         ttnd  gractcus  Deliverance.  43 

10'f  any  tli'ng.  Thus  Men  by  Obfervation  and  Expc- 
tience  know  that  the  warmth  of  the  Sun,  and  fhowers 
t)f  Rain,  ^re  attended  with  the  growth  of  Plants  of 
the  Earth  :  and  hence  they  learn,  that  they  have  a 
Tendency  to  it.  So  they  find  by  Experience,  that  the 
Vite  of  fome Kinds  of  Serpents,  is  commonly  followed 
with  Ulnefs  ;  and  often  with  Death.  Hence  they 
learn,  that  the  bite  of  fnch  Serpents  has  a  natural  ten- 
ilency  to  bring  Difbrder  upon  the  Body,  and  expofes 
to  Death, 

And  fo,  if  Experience  and  common  Obfervation 
fiiews,  that  any  particular  Pra£^ice  or  Cuftom  is  com- 
monly attended  with  that  which  is  very  finful,  we  may 
fafcly  conclude  that  fuch  a  Practice  tends  to  Sin ;  that 
it  leads  and  expofes  tb  it. 

Tht:s  we  may  determine  thatTavern  haunting  and 
Gtiming.  arc  things  ihat  tend  to  Sin  ;  bccaufe  common 
"Experience  and  Obfervation  (hew,  that  thofe  Prad^ices 
are  attended  with  a  great  deal  of  Sin  and  Wickednefs. 
The  Obfervation  of  all  Ages  and  all  Nations,  with  one 
Voice  declares  it.  It  fhews,  where  Taverns  are  much 
frequented,  for  drinking  and  the  like,  they  are  efpeci- 
ally  Places  of  Sin,  of  Prophanenefs  and  other  Wicked- 
nefs :  and  it  (hews,  that  thofe  Towns,  where  there  is 
much  of  this,  are  Places  where  no  Good  generally  pre- 
'vall^  And  it  alfo  (hews,  that  thofe  Perfons  that  are 
given  much  to  frequenting  Taverns,are  moft  common- 
ly vicious  Perfons.  And  fo  of  Gaming;  as  playing  at 
Cards,  Experience  fhews,  that  thofe  Perfons  that  prac- 
tice this,  do  generally  fall  into  much  Sin.  Hence  thefe 
Practices  arc  become  infamous  among  all  fober  vertu- 
ous  Perfons. 

4.  ANOTHER  way  by  which? erfons  may  deter^ 
tnim  of  fome  Things,  that  they  lead  and  expofe  to 
Sin,  is  by  their  cwn  Experience,  or  what  they  have 
found  in  tbemfehes. 

If 


44    JO  SET  H's great  Temptation,  SerJIL 

If  Perfon?  have  found  in  themfclves,  from  lime  to 
time,  that  they  have  a^lually  led  them  into  Sin,  ihis 
fure.ly  is  enough  to  convince  them,  that  fuch  things  do 
ajflually  lead  and  expofc  to  Sin  ;  For  what  will  con- 
vince Men,  if  their  own  Experience  will  not  ?  Thus 
if  Men  have  found  by  undeniable  Experience,  that 
any  Prstlice  orCuTiom  flirs  up  Lull  in  them,  and  has 
bctray'd  them  into  foolifh  and  flnful  Behaviour,  or  (ia- 
ful  Thoughts  ;  they  may  determine,  that  they  lead 
and  cxpcleto  Sin.  Or  if  they  upon  examining  them- 
(t-Ives,  muft  own  that  fuch  a  Cultom  orPra£^icc,  has 
time  after  time,  had  that  Effedl  upon  them,  as  to  dif- 
pofe  ihcm  to  Sins  of  OmilTion  of  known  Duty  ;  fuch 
as  fecret  Prayer ;  and  niake  them  more  backward  to  it : 
nnd  aifo  to  indifpofc  them  to  reading  and  religious 
Meditation  :  and  they,  tfter  they  have  been  doing 
fuch  or  fuch  a  thing,  have  found  this  ha^  commonly 
been  the  EfT'e<ft  of  it,  thai  they  have  been  more  apt  to 
call  off  Pr.^yer  ;  or  has  had  a  tendency  to  ihe  negleft 
of  Family  Prayer.  Or  if  it  feems  to  lead  to  unwaich- 
fulncfs  ;  they  find  flnce  they  have  complied  with  fuch 
a  CuOcin,  they  are  lefs  watchful  of- their  Hearts,  lefs 
difpcs'd  to  any  thing  that  is  ferious  ;  that  the  frame 
of  their  Mind  is  more  light,  and  their  IJearts 
lefs  on  the  things  of  another  World,  and  more  after 
Vanity  ;  thofe  are  finliil  Effects  ;  and  therefore  if 
Experience  fliews  a  Cullcm  or  Practice  to  be  attended 
with  ihele  things,  then  Experience  fhews  that  they 
lead  and  cxpofe  to  Sin. 

5  TVE  may  determine  whether  a  thitij^  be  of  an 
evil  tendency  or  mt,  by  the  Effect  that  an  out-founng 
cf  the  Spirit  of  GOT>,  and  a  general  fiouriflnng  of 
Religion,  has  with  rejpeft  to  it.  ■ 

Ira  pouring  out  of-  fhc  Spirit  of  GOD  on  a  Peo- 
pic,  puts  a  ilop  CO  any  Practice  or  Cuftom,   and  root: 


Sir.  IL  and  gracious  Deliverance^  45 

it  out ;  furely  it  argUcs,  that  that  Practice  or  Cuftom  is 
of  no  good  tendency.  For  if  there  be  no  hurt  in  it.  and 
it  tends  to  no  hurr/Nvhy  fhould  the  Spirit  of  GOD  dc- 
ftroy  it  ?  The  Spirit  of  GOD  has  no  tendency  tode^ 
droy  any  thing  chat  is  neither  finful,  nor  has  any  ten* 
dency  to  iln.  Why  fhould  it  ?  Why  fhould  wc  fup* 
pofe,  that  the  Spirit  of  GOD  fhould  be  an  rinemy  to 
that  which  has  no  hurt  in  ic  j  nor  has  any  tendency  to 
that  which  is  hurtful  ? 

The  fiourifhing  of  Religion  has  no  tendency  to 
aboiiih  or  expel  any  thing  that  is  no  way  againft  Reli^ 
gion.  That  which  is  not  againfl  Religion,  Religion 
will  not  appear  againfl.  Religion  has  no  tendency  to 
deftroy  any  CuQom  or  Pra(ft ice, that  has  no  tendency  to 
deftroy  that.  It  is  a  Rule  that  holds  in  all  contraries 
and  oppodtes  :  the  Oppofition  is  equal  on  both  Sides. 
So  contrary  as  Light  is  to  Darkners,fo  contrary  is  Dark- 
nefs  to  Light.  Ic  is  equal  both  Ways.  So,  jufl  To 
contrary  ag  the  flourifliing  of  Religion  is  to  anyCufloin, 
juft  fo  contrary  is  that  Cuftom  to  the  flourifhing  of 
Religion.  That  CuQom  that  Religion  tends  to  dc- 
firoy,  that  Cuftom,  if  it  prevail,  tends  alfo  to  dcHroy 
Religion.  Therefore,  if  the  flourifhing  of  Religion 
and  the  out- pouring  of  the  Spirit  of  GOD,  tends  to 
overthrow  any  Cuffom,  that  takes  Place  or  prevails, 
we  may  furely  determine,  that  that  Cuftom  is  cilh?«i^. 
in  it  felf  (inful,  or  tends  and  cxpofes  to  Evil. 

6.  JVE  may  determine  by  the  Effed  that  a  gene* 
rat  decay  of  Religion  has  with  refped  to  them,  ivbc-' 
ther  they  he  Things  of  a  finful  tendcfjcy  or  not» 

If  I  hey  be  Things  that  coaife  with  a  decay  of  Re* 
ligion,  that  creep  in  as  that  decays,*we  may  determine 
they  arc  things  of  no  good  tendency.  The  withdraw* 
ing  of  Good,  don't  let  in  Good  but  Evil.  'Tis  Evil, 
not  Good,  comes  in,  as  Good  gradually  ccafes.  What 
is\u  but  Darknofs  ihat  comes  in,  as  Light  withdraws. 

Thcieforc 


4^    JO  SET  H's  great  Temptation,  Sr  R.  Uh 

Therefore  if  there  be  any  decay  of  Religion  in  tho 
Town,  or  in  particular  Perfons,  and  upon  this,  any  ccr» 
lain  Cuftcms  or  Practices  take  Place  and  are  allowed, 
which  were  wholly  abdained  from  &  renounced,  when. 
Religion  was  in  a  more  flourifhing  State  ;  we  may 
fafely  conclude  that  fuch  Cuftoms  and  Pra^ices  arc 
contrary  to  the  Nature  of  true  Religion  :  and  thcrc^ 
fore  in  thcmfelves  finful,  or  tending  to  Sin. 

7.  J^E  may  in  many  things  determine  whether  any 
Cu/Iom  be  of  a  good  tendency,  by  confide  ring  -what  tht 
Effe:.t  Tvoufd  be,  if  it  was  openly  and  univerjally 
owned  and  pradiced, 

Th ERF  are  many  things  that  fome  Pcrfons  pra£lic« 
fomewhat  fccretly,  and  are  partly  hidden  in  ;  and  tha^ 
ihey  plead  to  be  not  hurtful  ;  which,  if  they  had  fui- 
table  Confidcration  todifcern  what  the  Confcquenc^ 
would  be,  if  every  Body  openly  pra£liced  the  fame,  if 
would  fbon  (hew  that  the  Confequence  would  be  Con* 
fufion,  and  a  mofl  woful  State  of  things.  If  theia. 
fore  there  be  any  CuAom,  that  is  of  fuch  a  Nature, 
that  it  will  not  bear  univcrfal  open  Pra^ice  and  Pro* 
fclTion  ;  but  if  it  fhould  come  to  that,  the  leaft  Confi. 
deration  will  fliew  that  the  Confequence  would  be  la- 
tnemablc  ;  we  may  determine  that  that  CuAom  is  of 
an  ill  tendency.  For  if  there  h  no  hurt  in  it,  and  it 
is  neither  (inful  in  it  felf.  nor  tends  to  any  thing  (In* 
ful,  then  it  is  do  matter  how  open  and  univcrfal  the 
World  is  in  it ;  for  we  need  not  be  afraid  of  that 
CuQom*s  being  too  prevalent  and  univcrfal,  that  h?s 
no  ill  tendency  in  it» 

Thus  I  have  mentioned  fome  general  Rules,  by 
which  to  tlcicrmine  and  judge,  what  things  are  of  a, 
bad  and  finful  tendency.  And  ihefc  things  are  i% 
plain,  that  for  a  Pcrfon  to  deny  ibcm,  would  be  ab^ 
I'urd  and  ridiculous, 

1 


$£R.  lit.  and  gracious  Deliverance.         47 

I  Would  now,  in  the  Name  of  GOD,  warn  all  t^er- 
fons  to  avoid  fuch  things,  as  appear  by  thefe  Rules  to 
lead  and  expofe  to  Sin.  And  particularly,  I  would 
now  take  Occafion  to  warn  our  young  People,  as  they 
would  approve  themfelves  Fearers  of  GOD,  to  avoid 
all  fuch  things  in  Compny,  that  being  tryM  by  thcfc 
Rules,  will  appear  to  have  a  tendency  or  lead  to  Sin. 
Avoid  all  fuch  Ways  of  talking  and  eating  as  have  a 
tendency  to  this  j  and  follow  the  Example  of  Jofefh 
in  this. 

-Not  only  the  moft  grofs  A^s of  Uncleannefs,  but 
dll  Deg  ees  of  Lacivioulnefs,  both  in  talking  and  eat- 
ing, are  iiri^ly  forbidden  in  Scripture  ;  as  what  Ihould 
not  be  fo  much  as  once  named  among  Saints  or  Chridi' 
ans.  (Gal,  V  5?  )  Now  the  Works  of  the  Flejh  are 
manifejl,  Adultery,  Fornication,  Uncle annefs,  Laci- 
iHoufnefs,  (Eph.  v.  3,  4,  5.)  But  Fornication,  and  all 
Uncleannefs,  let  it  mt  be  once  named  amon^  you,  as 
becomethSaints  :  neither  filthinefi,  mr  fcoUfh  talkin(r^ 
niff  jeftingy  which  are  not  convenient  :  -^  for  this  ye 
kfidw^  that  no  Whoremonger »  mr  unclean  Perfon,^-* 
hath  any  Inheritance  in  the  Kingdom  of  CHRIST^, 
and  ofGOT>,  We  fhould  hate  even  the  Garments 
fpoted  with  the  Flcfti,  i.  e.  (hould  hate  and  fhun  gU 
thatin  the  lead  approaches  to  any  fuch  thing,  or  fa- 
vours of  it. 

And  I  defire  that  certain  Cufloms  that  are  common 
among  young  People  in  the  Country,  and  have  been 
fo  a  long  time,  may  be  examined  by  ihofe  Rules  that 
have  been  mentioned.  That  Cuftom  in  particular,  of 
young  People  of  different  Sexes  lying  in  Bed  together  j 
however  light  is  made  of  it,  and  bowever  ready  Per- 
fons  may  be  to  laugh  at  it's  being  ccfndemned  :  if  it  be 
examined  by  the  Rules  that  have  been  mendoncdi  it 
will  appear,  pad  all  Contradiction,  10  be  one  of  thofc 
things  that  lead  and  cxpole  to  Sin  :  And  1  believe  what 
Experience  and  Fa£l  will  Ihcw  of  the  Confcqucnce 

and 


48    JO  SET  H's  great  Temptation,  Ser.III. 

and  Event  of  ic,  does  abundantly  bear  Witncfs  to  it. 
And  whoever  wifely  confiders  the  Matter,  mufl  fay, 
that  this  Curtom  of  this  Country  (to  which  it  feems  to 
be  peculiar,  among  People  that  pretend  to  uphold  their 
Credit)  has  been  one  main  thing  that  has  lead  to  ihat 
growth  of  ^Uncleannefs,  that  has  been  in  the  Land. 
And  fo  there  are  other  Cuftoms  and  Liberties  that  arc 
cuftomarily  u fed,  among  young  People  in  Company, 
that  they  that  ufe  them  know  that  they  lead  to  Sin. — 
They  know  that  they  tend  to  flir  up  their  LuHs  — 
that  it  does  do  it — and  this  is  the  very  End  for  which 
they  do  it,  to  gratify  their  Lufts  in  fome  Meafure. 
Little  do  fuch  Perfons  confider,  what  a  holy  GOD 
they  are  foon  to  be  judged  by,  that  now  make  a  mock 
at  Sin  ;  who  abominates  the  Impurities  of  their 
Hearts. 

If  therefore  they  doa^lualiy  ftirup  and  feed  Luft, 
then  certainly  they  tend  to  further  Degrees  and  more 
grofs  Atfis.  That  which  flirs  up  Luft,  makes  it  more 
violent,  and  does  therefore  certainly  the  more  expofe 
Perfons  to  be  overcome  by  it.  How  evident  and  un- 
deniable are  thefe  things  ;  and  how  ftrange  that  any 
fhould  cavil  againft  them,  or  make  a  Deridon  of  them! 

Pofiibly  you  may  be  confident  of  your  own  Strength ; 
and  may  think  with  your  felf,  that  ycu  are  not  in 
Danger,  that  there  is  no  Temptation  in  thefe  things, 
but  what  you  are  able  cafily  to  overcome.  But  yru 
jfhouid  confider  that  the  mofl  fclfconfiderit  are  molt 
in  danger,  /^t'/^r  was  very  conndenc,  that  he  fliouIJ 
not  deny  Christ,  btit  how  dreadfully  oilicrwifc  was 
the  Event  !  If  when  others  that  have  fallen  intogrofs 
Sins,  fliould  be  inc^ircd  of,  and  fhould  declare  how 
it  was  with  them  ;*doubtlcfs  they  would  fay.  that  they 
at  firfl  tl.o'c  there  was  no  danger;  they  were  far  from  the 
Thought  that  ever  they  fnould  commit  fuch  Wicked- 
nefs  ;  hut  yet  by  venturing  further  and  further,  ihcy 
Icll  at  WX  into  the  R'H-cU  and  groffcd  I'ranfgrelfions. 

And 


S^R.  III.         and  gracious  Deliverance.         49 

And  Perfons  may  long  vvithftand  Temptation,  and  be 
fiiddenly  overcome  at  laft.  None  fo  much  in  danger, 
ais  the  mofl  bold,  l^hey  are  mod  fafe,  that  are  mod 
fenfibic  of  their  own  Weaknefs  ;  and  moft  didruflful 
of  their  own  Hearts  ;  and  moft  fenfible  of  their  con- 
tinual need  of  retraining  Grace.  Young  Perfons,with 
refpeifl  to  the  Sin  of  Unclcannefs,  are  dealt  with  by 
the  Devil,  jiifl  as  fome  give  an  account  of  fome  fort  of 
Serpents  charming  of  Birds,  and  other  Animals  down 
into  their  Mouths — if  the  Serpent  takes  them  with  hi«? 
Eyes ;  tho'  they  fecm  to  be  affrighted  by  it  ;  yet  will 
not  flee  away;  but  will  keep  the  Serpent  in  Sight,anti 
approach  nearer  and  nearer  to  him,  till  they  fall  a 
Prey. 

Another  CuQom  that  I  dcfirc  may  be  examinee! 
by  the  foremeniioned  Rules,  is  that  of  young  People 
of  both  Sexes  getting  together  in  the  Night,  in  thofe 
Companies  for  Mirth  and  jollity,  that  they  call  Fro- 
licks ;  ^o  fpending  the  time  together  'till  late  in  the 
Nij^ht,  in  their  Jollity.  I  defire  our  young  People  to 
fuffer  their  Ears  to  be  open  to  what  I  have  (o  fay 
upon  this  Point ;  as  I  am  the  McfTengcr  of  the  Lord 
of  Hods  to  them  ;  and  not  determine  that  ihcy  will 
not  hearken,  before  they  have  heard  what  I  fhall  fay. 
1  hop-  there  are  but  fewPerfons  among  us  fo  abandoned, 
as  to  determine  thnt  they  v/ill  go  on  in  a  Pra£licc,whe- 
ther  they  are  convinced  that  it  is  unlawful  or  not  ;  or 
I  ho'  it  fiiould  be  proved  to  them  to  be  unlawful  by 
undeniable  Arguments. 

7'hercfore  let  us  examine  this  CuHom  and  Practice 
by  what  has  been  faid.  It  has  been  proved  undenia- 
bly, that  we  ought  not  to  go  on  in  a  Pra^ice  that  leads 
and  cxpofes  to  Sin  ;  and  Rules  have  been  laid  down 
1:0  judge  whir  does  thus  expo'c  and  lead  to  it,  that  I 
think  are  plain  and  undeniable. 

Therefore   now   let  us   try  this  Cudom    by  thefc 

P-u'tfs,  ani  fee  whether  it  will  beat:  the  Ted  or  nor. 

D  •  Cer, 


50    JO  SET  IFs  great  Temptation,  Ser.III. 

Certainly  a  Chrip'ian  will  not  be  unwilling  to  have  his 
Pra(f^ices  examined  and  tried  by  the  Rules  of  Rcafon 
ind  God's  Word  ;  but  will  rather  re  Joyce  in  it. 
.  An'd  1  defire  particularly  that  the  Pra£lice  may  be 
tried  by  that  fure  Touch- ftone  of  Experience.  Let 
it  be  .tried  by  the  Confidcration  of  what  is  expe- 
rienced in  faft  abroad  in  oncTown  and  Place  and  ano- 
ther. This  is  one  of  the  Rules  of  Trial  that  have 
bcen^mentioned,  that  that  Cuflom  that  the  Experience 
and  Obfervation  of  Mankind  Jheivs  to  be  ordinarily 
attended  or  followed  zvith  Sin^  may  be  determined  and 
concluded  to  be  unlawful.  And  if  we  look  abroad  in 
the  Country,  I  doubt  not  but  thefe  two  things  will  be 
foimd. 

1.  That  as  to  ihofc  Towns,  where  there  is  mofl 
of  this  carried  on  among  youngPeople,(as  there  is  more 
6f  it  in  fome  Places  than  others;  it  will  be  found,  as 
a  thing  that  juniverfally  holds,  that  the/  the  young 
People  there  are  commonly  a  locfe,  vain  and  irreligi- 
ous Generation  ;  little  regarding  GOD,  Heaven  or 
Hcl!,  or  any  thing  but  vanity.  And  that  commonly 
in  ihofc  Towns  where  is  mod  frolicking  carried  on, 
there  are  the  mofl  frequent  breakings  out  of  grofsSins ; 
Fornication  in  particular. 

2.  If  wc  try  it  by  Perfons.  If  wc  go  thro'  the 
Country,  we  fhal!  for  the  mod  Part  lind,  that  thofe 
Perfons  that  arc  ib.c  grcateft  Frolickcrs,  and  are  moil 
addi£led  to  this  Pra£\ice,  whicii  we  fire  fpcaking  of  ^ 
they  arc  the  Perfons  furihcft  from  ferious  Thought, 
and  are  the  vainefl  and  loofelt  upon  other  Accounts. 
/\nd  whence  fnould  this  be,  if  fuch  a  Pra61ice  was  not 
finful.  or  had  not  a  natural  tendency  to  lead  Perfons 
into  Sin. 

And  furthermore,  I 'appeal  to  the  Experience  of 
you  here  prefent,  as  to  what  you  have  found  in  your 
fdvcs.  I  dcfirc  tliofe  of  you  that  have  made  Pre- 
tences of  ferious  Religion;  and  faving  Piety,  and  have 


Ser.  III.  and  gracious  Deliverance,  51 

hitherto  pretended  to  keep  up  Religion  in  your  CIo- 
feis,  and  your  own  Souls  j  ihzi you  would  ferioufly  afk 
your  felves  whether  or  no  you  have  not  found,  that 
this  Pra^lice  has  indifpos'd  you  to  ferious  Religion, 
and  taken  off  your  Minds  from  it  ?  Has  it  not  tended 
to  your  negle£t  of  fecret  Prayer  ?  Have  you  not 
found,  that  after  you  have  been  to  a  Frolick,  you  have 
been  more  backward  to  that  Duty  ?  And  if  you  have 
not  wholly  neglefted  it,  have  you  not  found  that  you 
have  been  abundantly  more  flighty,  and  ready  to  turn 
it  off  in  any  Manner,  and  glad  to  have  it  done  with  ? 
And  more  backward  to  reading  and  ferious  Meditation, 
and  fuch  things  ?  And  that  your  Mind  has  been 
exceedingly  diverted  from  Religion,  and  that  for  fomd 
time? 

I  don't  fend  you  far  off  to  find  out  whether  thia^ 
Cu (lorn  be  not  of  bad  tendency  — not  beyond  the  Sea, 
to  fome  diftant  Country  :  I  fend  you  no  further  than 
to  your  own  Breafl  to  examine  your  own  Experience 
in  this  Matter;  let  the  Matter  be  determined  by  that. 

And  then  again,  let  us  try  this  Caflom,  by  the  Ef- 
feft  the  Out-  pouring  of  the  Spirit  of  GOD  on  a  Peo- 
ple has  with  Refpefl  to  it.  This  we  are  under  great 
Advantage  to  do  ;  bccaufe  there  has  lately  been  here 
in  this  Place,  a  mofl  remarkable  out-pouring  of  the 
Spirit  of  GtOD,  that  ever  has  been  in  New-Eng- 
LAJJD,  and  it  may  be  in  theWoRLrr  ;  fince  the  A* 
podles  Days.  And  'lis  known,  that  before  this,  that 
Cuftom  of  young  People's  Frolicking  did  prevail  in 
the  Town.  And  here  we  all  know  the  Effect  it  had. 
It  put  an  end  to  it. — ^It  was  a  Cuflom  that  was  wholly 
done  with —  It  was  altogether  laid  a  fide  ;  and  was  fo 
for  feveral  Years. 

It  has  been  already  flicwrt  that  there  is  ntx  account 

can  be  given  why  the  Spirit  of  GOD,  and   the   flou- 

rifhing  of  Religion  fhould  abolifli  fuQh  » Cuflom^ unlefa 

D  2  i: 


52    JO  SET  ITs  'great  rr;;;;/j//.;;,   SeR.  HI. 

it  be  bccaufo  that  Cuftom,  is  cither  In  its  Niiiurc  or 
Tcndcny  an  Enemy  ro  the  Spirit  of  GOD.  and  Reli- 
gion. 

Thh  Fruiisof  ihc  Spirt  of  GOD  crc  good,  and 
1  hope  there  is  none  that  have  the  Blafphcniy  to  fay 
Qtherwife.  And  therefore  it  is  good  that  this  Cuflom 
fhouldbc  removed  ;  for  this  is  plainly  one  of  the  Ef. 
fc(^s  of  the  Spirit  of  GOD.  And  if  Co,  'tis  becaufe 
ihcCufloin  is  bnct  cither  in  it's  Nature  or  Tendency  ; 
othcrwife  there  would  be  no  good  in  its  being  removed. 
The  spirit  of  GOD  abolillied  this  Cullom  for  this 
Reafon,  becaufe  if  it  had  been  lycpt  up  in  the  Town, 
it  would  have  had  a  diie(n  tendency  to  hinder  thnt  Work 
that  the  v^pirit  was  about  to  do  amongfl  us.  Tiiis  w:is 
undeniably  the  Rcafon. 

SkJppcfrng  fuch  a  Cuflom  had  brcn  brgun  and  fez 
up,  byt-J.Ve  young  People  all  over  theTo\vn,in  the  midil 
of  ihe  Time.of  iKc  late  our-pouring  of  jHe  Spirit,  all 
of  a  fudden  ;  would  any  wife  Pcrfon?,  .that  have  truly 
rheCaufe  of  Religion  at  Heart  ;  rejoyccd  at  it  ?  Would 
not  every  one  at  firrt  Thought  have  concluded,  w'ith- 
out  any  iKfiiation,  that  it  wis  a  thing  tliat  lookM  dark- 
ly \ipnn  ihc  Intcrcf]  of  Religion  ;  and  that  ilicre  was 
p,rcai  Danger  that  it  would  take  ofl"  People's  Minds 
from  Religion,  and  n:ake  them  vain  ;  and  fo  put  an 
rnd  to  tl.c  flouiifning  of  Religion  ?  Would  not  every 
« ..pficlcratc  Perfon  in  this  Town  have  t])nu^ht  thus  of 
it  f  And  if  fuch  a  Cuflom  would  have  had  an  ill  ten- 
vlcncy  ilxn,  fo  it  will  now. 

O/jeSIicn.  The  Town  is  not  in  fuch  Circumfianccs 
row,  as  it  was  th.en.  And  iho' it  might  have  done  hurt 
then,  by  putting  an  end  to  the  great  Concern;  yet  now 
id  iT»ay  do  r,o  hurt  ;  fcr  there  is  now  no  fuch  grt^'4 
Concern  to  be  put  .".n  cj^.d  to  by  it. 

:  ^rjver,  Tho'   ilie  Town  is  not  in  fuch  Circum  • 
'Ir.r.ccs  now  as  it  was  then,    ycr  it  ougl)i  to  be  ;    there 

"  •'  '  :a  be  as  ;: '    Ergrgcdnc.^'  of  Mir.d  about  Re- 

rtf'tin  • 


Ser.  III.  and  gracious  Deliverance,  53 

ligk)n  J  as  much  Concern  among  Sinners,  an;!!  as  much 
Engagt'dnefs  among  the  godly,  as  tben  :  and  it  is  to 
our  Shame  that  there  is  not.  And  if  fuch  a  Pra(rrice 
would  have  tended  to  deflroy  fuch  a  religious  Concern, 
then  it  certainly  tends  to  prevent  it  now.  It  is  aRule 
that  will  hold,  That  that  wh'xh  has  a  tendency  to  de- 
(Iroy  aThing  when  it  is,  tends  to  prevent  it  when  ic  is 
not.  And  arc  we  not  praying  from,  Subbath  to  Sabr^ 
bath,  and  from  Day  to  Day,  for  fuch  a  Concern  again  P 
And  <\o  not  thofe  of  you  that  pretend  to  be  converted, 
that  have  lately  fct  up  this  Cuilom,  pray  for  the  fame? 
Are  you  a  Convert,  a  Saint,  and  yet  not  defire  ihat^ 
there  iliould  be  any  more  pouring  ou^  of  the  Spirit  of 
GOD  ?  TheTo'vvn  has  Caufe  to  be  afhamed  of  fuch 
Converts,  if  it  has  any  fuch  ?  And  if  you  do,  why 
dio  you  do  what  tends  to  prevent  it  ? 

Again,  Let  this  Pra(5lice  be  tried  by  the  EfFc^  that 
a  general  Decay  of  Religion  has  with  refpe£l:  to  it. 
Now  we  have  a  trial :  it  is  qow  a  Time  that  Religion 
is  greatly  dccay'd  amongfl  us  ;  and  the  Effedl  \s, 
that  this  Cuftom  comes  in  wiih  this  Decay.  Young 
People  begin  again  to  fee  up  their  old  Cufiom  of  Fro- 
iicking,  and'fpen  'ing  great  Part  of  the  Night  in  it,  to 
the  violation  of  Family  Orders,  What  is  the  Reafon, 
if  this.Cuftom  is  not  bad,  either  in  its  Nature  or  Ten 
dency,that  ic  did  not  come  in  before,  when  Religion 
was  lively?,  Why  does  it  (lay  'till  it  can  take  the 
Advantag:^  of  the  wirhdrawmcnt  of  Religion  ?  This 
is  a  (ign  that  it  is  a  Cuilom  that  fhuns  a  Spirit  of  lively 
Religion,  as  Darknefs  fnuns  the  Light, and  never  comes 
in  'till    Light  withdraws. 

And  here  again,  1  would  fend  Porfot^s  to  their  own 
Experience.  How  did  this  PradVice  come  in  withyou 
in  particular  :  you,  that  two  or  three  Years  ago,  fecm'd 
to  be  fo  engag'd  in  Religion  ?  Did  it  jyjc  come  in,  did 
you  not  begin  to  pra£lice  it,  as  the  fenfe  of  Religion 
yi^or^  off  ?     /u'id  what  is  the  mr.trcr  ?     Why  did  not 

D  3  you 


54   JO S £.7 H's  great  Temptation,   Ser.  III. 

you  fet  up  the  Pra£iicc  then,  when  your  Heart  was 
taken  up  about  reading,  Meditation,  and  fecrct  Prayer 
to  GOD  ?  If  this  do  not  at  allTland  in  the  Way  of 
them,  and  is  no  hindrance  to  them,  why  was  you  not 
engaged  in  both  together  ?  What  account  can  you 
give  of  it  ?  Why  did  you  leave  off  this  Pra6lice  and 
Cuflom,  or  abflain  from  it  ?  To  what  Purpofe  is  this 
changing  ?  One  while  it  mufl  be  avoided  as  evil,  and 
another  while  pra(niced  and  pleaded  for  as  good  P  The 
making  fuch  an  alteration  docs  not  look  well,  nor  will 
it  be  for  the  honor  of  Religion  in  the  Eye  of  the 
World.  For  whether  the  Pra^lice  be  lawful  or  no, 
yet  fuch  a  thing  will  furely  be  improved  to  our  dif- 
advantage.  For  your  avoiding  of  it  then,  has  this  ap- 
pearance, in  the  Eye  of  the  Country  ;  that  then  you 
condemned  it :  and  therefore  your  now  returning  to  it, 
will  appear  to  them  as  backdiding  in  you.  Such 
Changelings  are  ever  more,  in  the  Eye  of  the  World, 
t^reatly  to  the  difhonour  of  the  ProfefTion  they  arc  of. 
Jet  it  be  what  it  wi'l. 

Indeed,  this  Cuftom  as  it  is  pra^! fed,  does  not  only 
tend  to  Sin,  but  is  in  it  felf  very  difordcrly,  (inful  and 
Ihameful.  For  it  is  attended  late  in  the  Night,  and  in 
the  dead  of  the  Night,  to  the  ncgle6^  of  Family  Prayer, 
and  violating  all  family  Order  ;  which  is  Diforder  and 
Profanenefs.  Is  that  lawful  to  rob  GOD  of  his  ordi- 
nary Sacrifices,for  the  fake  of  your  PIeafure,DiverfIon, 
and  Jollity  ?  Are  you  of  that  Mind,  that  it  is  a  de- 
cent thing,ihat  the  dated  Worlhip  of  the  great  GOD, 
Should  give  Way  to  your  Mirth,  and  your  Diverfions  ? 
Is  this  ihcWay  of  GOD's  holy  Children,  to  talk  after 
this  Manner  ?  Thofe  Works  that  are  commonly  done 
jn  the  dead  of  the  Night,  feem  to  hive  d  ^lack  Mark 
£zx  upon  them,  by  the  Apoflle,  and  Chriflians  arcex- 
Iiorted  to  avoid  them.  Rom.  xiii.  12,  13. — Lei  us  c aft 
eff  the  JForks  ofDarknefs,  and  let  us  put  on  the^r* 
m:ur  of  Light.     Let  us  zuafk  honejlly,  as  in  theDay  ; 

not 


Ser.  III.         and  gracious  Deliverance,         5$ 

not  In  Rioting  andDrunkennefs  ;  not  in  Chambering 

and  Wantonnefs .     The  Word  here  rendered, 

rioting  is  of  far  different  Signification  from  the 
term,  as  11  fed  in  our  Laws :  for  the  forcible  doing  ah 
unlawful  Thing,'  by  three  or  more  Perfons  affcmbled 
together  for  that  Purpofe.  Words  as  they  are  terms 
in  the  Law,  are  often  ufed  very  niuch  bcfide  their  com- 
mon Signification.  But  the  Word  here  properly  figni- 
|ies,  a  diforderly  Convention  of  Perfons  to  fpend  thcfr 
time  together  in  Pleafure  and  Jollity.  So  the  Word  is 
commonly  ufed  in  Scripture,  (Prov.  xxiii.  20.)  Be  not 
amongfl  riotous  eaters  of  FlefJo,  (Prov.  xxviii.  7.)  — 
He  that  is  a  Companion  of  riotous  Men,  fhameth  hi^ 
Father,  (Luk  xv.  1 3 ,) — -wajled  his  Sub/lance  with 
riotous  living. 

Again,  a  black  "Mark  fcems  to  be  fet  on  fuch  in 
Scripture,  (as  in  i  ThefT  v.  5,  6,  7,  8.)  Ye  are  all 
Children  of  the  Light,  and  the  Children  of  the  Day  : 
we  are  not  of  the  Nighty  nor  of  'Darknefs,  ^Therefore 
let  us  notfieep  as  do  others  ;  but  let  us  watch  and 
be  fober.  For  they  that  /Jeep,  Jleep  in  the  Night ; 
and  they  that  he  drunk ,  are  drunken  in  the  Ni^ht. 

Many  of  you  that  have  lately  fet  up  this  Praflice 
of  frolicking  and  jollity,  profefs  to  be  Children  of  the 
Light  and  of  the  Day ;  and  not  to  be  the  Children  of 
Darknefs.  Therefore  walk  as  in  the  Day  :  and  do 
not  thofe  Works  of  Darknefs,  that  are  commonly  done 
at  unfeafonable  Hours  of  the  Night. 

Such  things  are  not  only  condemned  by  theApoftle, 
t|Ut  are  looked  upon  infamous  thro'  the  World  in  all 
Ages  among  foberer  fort  of  People  ;  and  all  pafl  Wri- 
tings (hew  it.  Therefore  it  is  a  thing  of  bad  Report, 
and  fo  forbidden  (Phil.  iv.  8  )  — Whatfoever  things 
are  of  good  Report ;  if  there  be  any  Virtue  —  any 
Rralfe,   think  $n  thefe  Things. 

D.4  Objedion. 


56     jOSE7H's great  Temptation,  Sep.  HI. 

Objection,  i.  But  the  wife  Man  allows  of  ihic 
Pra6licc,  when  he  (ays,  Ecclef.  iii.4.  There  is  a  time 
to  mourn,  and  a  time  t9  dance. 

Anfwer.  This  is  nothing  to  the  Piirpofc  ;  fi^r  the 
utmofi  that  any  cnn  pretend  that  it  proves,  is  denying 
it  to  be  lawful,  and  allowing  it  may  be  nfed  under  fomc 
Circumflances  :  but  not  at  all,  that  dancing  and  other 
things  ufcd  by  our  young  Peoj^Ie  in  their  Frolicks  are 
Jawful,  in  thofc  Circumltances  ;  any  more  than  what 
is  faid  in  the  fame  Chapter,  >'.  3. —  there  is  a  time  to 
kill,  proves  that  it  is  lawful  tor  a  Man  to  commit 
Mu/dcr. 

To  deny  that  dancing  under  rvy  Circumflances 
whatever,  was  lawful,  would  be  ablurd  :  for  there  was 
a  religious  dancing  in  the  Jewifli  Chuich,  that  was  a 
way  of  exprefHng  their  fpiritual  Mirth.  So  'Daiid 
danced  before  the  Lord.  And  he  calls  upon  others 
ro  praife  GOD  in  the  dance.  So  there  may  be  other 
Circumflances  wherein  dancing  may  not  be  unlawful. 
But  all  this  makes  nothing  to  the  prefcnt  Pu;  pofe  ;  to 
])rove  that  iliis  particular  Cuflom,  that  we  have  been 
fpeaking  of  amongH:  our  young  People,  is  not  of  a  bad 
tendency.  And  befj'cjcs,  when  th.c  wife  Man  fays, 
vhere  is  a  time  to  dance,  that  does  not  prove,  that  the 
de^d  of  the  Night  is  the  time  for  ir.  The  fan-e  wiTe 
Man  don  t  jufllfy  carnal  Mirth,  but  condemns  it,  EccL 
)i.  2.  I /aid  of  Laughter  it  is  mad j  and  of  Mirth, 
':vhat  docth  it  f 

Objr^.  2.  If  we  avoid  ail  fuch  things,  it  will  be 
i  i«c  way  for  our  young  People  to  be  ignorant  how  to 
behave  tlicmielves  in  Company. 

^nfw.  But  confider  what  this  Ol^je^tion  comes  to. 
It  certainly  comc!i  to  tliis,  viz.  That  the  pouring  out 
of  the  Spirit  of  GOD  upon  a  People,  tends  to  banif]\ 
all  good  Condu6>,  good  Breeding  and  decent  Bchavi- 
cur  from  arnonr^  them  ;  and  to  fink  ihcm  down   into 

Clownifliners 


S^R.  III.  and  gracious  DeUvcrarsce,  57 

Clowniflinefs^and  Barbarity.  And  if  fuch  a'  pouring 
out  of  the  Spirit  of  GOD,  as  has  been  amongfl  us, 
fliould  be  continued,  it  would  tend  to  have  thh  Effeftj 
for  that  we  have  feen  by  Experience.  The  Spirit  of 
GOD  did  a<5tually  put  an  end  to  this  Pra£lice  among 
us. 

But  who  is  it  amongd  us  that  is  not  afhamed  to 
make  fuch  an  Objcflion  ?  Will  any  of  our  young 
Converts  talk  thus  ?  Will  you  that  think  you  was  con- 
verted by  the  late  pouring  out  of  the  Spirit  of  GOD, 
and  are  made  holy  Perfons,  Heirs  of  eternal  Life,  talk 
fo  blafphemoufly  of  it  ? 

If  our  young  People  are  refolute  ftjll  to  go  on,  not- 
withftanding  all  that  has  been  faid,  I  hope  that  thofb 
of  rhem  that  call  themfelves  converted.will  fird  find  out 
fomc  rational,  fatisfying  Anfwer  to  tl  c  /Arguments  thac 
have  been  ufed  againft  it.  This  at  leaft  may  be  rca* 
fonably  expelled  of  them,  feeing  they  make  fuch  a 
Profeffion.  You  have  this  Day  been  partaking  of  thjs 
Sacrament  of  the  LorcPs  Supper,  and  therein  folemnly 

renewed  your  ProfefTion • 

If  after  fuch  Light  fee  before  you,  and  fuch  Mercy 
given,  you  will  go  on,  Be  it  knownt  to  you,  that 
your  eating  now^  and  at  other  times,  will  prove  only 
an  eating  and  drinking  Judgment  to  your  felves. 

And  1  dclirc  Hends  of  Families,  if  they  have  any 
Government  over  their  Children  ;  or  any  command  of 
their  own  Koufcs  ;  would  not  tolerate  their  Children 
in  fuch  Practices,  nor  fuffer  fuch  Conventions  in  iheir 
Houfes.  .  . 

I  don*t  defire  that  young  People  fhould  be  abridged 

of  any  lawful    and   proper  Liberties. But  this 

Cuftom  can  be  of  no  Benefit  or  Service  in  the  World  ; 

it  tends  only  to  Mlfchief 

/  Satan  doubtlcfs  would  be  glad  to  have  fuch  an 
Interefl:  amongfl  us  as  he  ufed  to  have  j  and  is  thcre- 

for3 


58    JO  SET  H's  great  Temptathn,  Ser.  III. 

fore  driving  to  fteal  in,  while  we  are  flecping  :  But 
let  us  roufe  up  our  felvcs,  and  vigoroufly  oppofe  his 
Encroachments. 

I  ihall  repeat  thofe  Words  of  the  Apoftle,  Rom, 
xiii.  12,  13,  14.  and  leave  them  to  the  ferious  Confi- 
deration  of  all  Pcrfons,  old  and  young  :  The  Night 
is  far  /pent  t  the  T>ay  is  at  Hand  .•  Let  us  therefore 
cafl  cffthe  Works  of  Darknefs,  and  let  us  put  on  the 
Armour  of  Li <^ht.  Let  us  walk  honeflly  as  in  the 
*Day,  not  in  Rioting  and  Drunkennefs,  not  in  Cham' 
hering  and  JVantonnefs,  not  in  Strife  and  Envying, 
But  put  ye  on  the  Lord  Jefus  Chri/l,  and  make  n» 
Provtfionfor  the  Flejh,  to  fulfill  the  Lufls  thereof. 


HK^jJ^yiSIS 


SERMON 


mmw^w^wwww^wwww 


■•*. 


Mah's  natural  Bllndnefs  in  the 
Things  of  Religion. 

[  February  1740.  ] 

SERMON,    IV. 


PSALM    xciv.  8,  9,  10,  ii. 

Under  (land,  ye  brutiJI)  among  the  Teople  :  and  ye 
Fools,  when  luillye  be  wife  ?  He  that  planted 
the  Ear.fjall  he  not  hear  ?  he  that  formed  the 
Eye,  pjall  he  not  /ee  ?  He  that  chajii/eth  the 
Heathen,  Jhall  he  not  correB  f  he  that  teacheth 
Man  Knowledge,  Jlmll  he  not  know  ?  TheLord 
knoweth  the  Thoughts  of  Man^  that  they  are 
vanity, 

5N  thefe  Words  the  following  Things  arc  to 
be  obferved.  i .  A  certain  fpiritual  Dif- 
cafe  charged  on  fome,  viz.  Darknefs  and 
bllndnefs  of  Mind,  appearing  in  their  Ig- 
norance and  Folly.  2.  The  great  De- 
gree of  this  Difeafe  ;  fo  as  to  render  the  Subjects  of  it 
Fools,  "  Ye  Fools,  when  will  ye  be  wife  ?"  And 
fo  as  to  reduce  them  to  a  Degree  of  Brutifhnefs.  "Ye 
brutifh  among  the  People."  This  Ignorance  andFolIy 
was  to  fuch  a  Degree,   as  to  render  Men  like  BeaHs. 

3.  The 


(:0  Mans  Katural  BUndnefs  Ser.  IV. 

3.  The  obflinacy  oftbis  Difcjfc  ;    cxprefs'd   in   that 
Interrofration,  when  will  ye  be  wife  ?     Their  blindne(s 
.nnJ  folly  was  not  only  very  great ;  but  deeply  rootcJ 
•r^nJ  cflabliflied,  rcfiQing  all  manner  of  cure.     4.  Of 
what  Nature  ihisblindnefs  is.     It  is  efpccially  in  things 
})crtaining  to  God.     They  were  ftrangely  ignorant  of 
Lis  Perfcclions,  like  Beads  :    and  had  foohfli  Notions 
of  him,  as  iho'  he  did  not  fee,  nor  know  ;  and  as  iho' 
lie  would  not  execurejuriice,  by  chaftifing  and  punifli- 
ing  wicked  Men.     5^.  The  iinrcafonablencfs    and  fot- 
rijhcfs  of  the  Notion  tiiey  had  of  God,  that  he  did  not 
hear,  did  not  obfcrve  their  Reproaches  of  hijn  and  his 
People,  is  fhcwn  by  pbfcrving  that  he  planted  the  Ear. 
'l^is  vciy    unrcyionable  to  [uppofe    that  he  who  gave 
Power  of  perceiving  Words,  to  others,  fliould  not  j^er- 
cci\e  ihem  himfeJf.     And  the  fottiflincfs  of  their  be- 
ing inlcnfible  of  God's  all-feeing  Eye,  and  particularly 
of  his  feeing  iheir  wicked  A61ions,  appears,  in  that  GoJ 
js  the  Being  who  formed  the  Eye,    and  gave  others  a 
Power  of  feeing.     The  fortifhncfs  of  their  Apprehen- 
henlion  of  GOD,    as  tho'  he  did  not  know  what  they 
did,  is  argued  from  his  being  the  Fountain  and  Origi- 
nal of  all  Knowledge.     The  ui^-rcafonablenrs  of  their 
expelling  to  efcape  God's  juft  Challifemenis  &  Judg- 
jnents  fur  Sin,    is  {at  forth    by  his  chaliifing  even  the 
Heathen,  who  did  not  fin  againfl  that  Light,  or  againfl 
fo  great  Mercies,  as  the  Wicked  in  Ifrael  did  ;  nor  had 
ever  made  fuch  a  ProfclTionas  they.      6.  We  may  ob- 
fcrve, iliat  this  dreadful  Difcafe  is  afcriHcv^  to  Mankind 
in  general.     "The  Lord  knowcth   the  Thoughts  of 
JvJan,  that  they  are  vanity."     The  Pfalmid  had  been 
.fetiing  forth  the  vanity  and  unreafonablcnefs   of"  the 
Thoughts  of  feme  of  the  Children  of  Men  ;  and  Fii> 
mediately  upon  ii  obfervcs,   thar  this  vanity  and  fool- 
ifhnefs  of  Thonrht  is  common  and  natural , to  Man* 
kind. 

DOCT. 


S/E.H.  IV.         /«  the  Things  of  Religion.  6i 

DOCTRINE. 

THERE  is  an  extreme  and  brutijh  Blindnefs  in 
Things  of  Religion,  which  naturally  pojjejfes  the 
Hearts  of  Mankind, 

This  Do^rine  is  not  to  be  underftood  as  any  Re- 
•fleflion  on  the  Capacity  of  the  human  Nature;  for 
God  haih  made  Man  with  a  noble  and  excellent  Ca- 
pacity. The  Blindnefs  I  fpcak  of,  is  not  a  merely 
negative  Ignorance  ;  fuch  as  is  in  Trees  and  Stone?, 
that  know  nothing.  And  no  wonder  ;  for  they  have 
no  Faculties  of  Underftanding  and  Perception, whereby 
they  fhouid  be  capable  of  any  Knowledge.  And  fuch 
as  is  in  inferior  Animals,  who  tho'  they  have  fenutivc 
Perception,  yet  are  not  capable  of  any  intclle<51ual 
Views.  There  is  no  fault  to  be  found  with  Man  s  na- 
tural Faculties.  God  has  given  Men  thofe  Faculties 
that  are  very  noble  and  excellent  ♦,  well  capable  of 
true  Wifdom  and  divine  Knowledge. 

Nor  is  the  blindnefs  I  fpcak;  of  meerly  negative,  in 
the  manner  in  which  the  Ignorance  of  a  new-born  In- 
fant is  fo.  Tho'  this  don:  arife  from  want  of  Facul- 
ties ;  yet  it  arifes  from  want  of  necelfary  Opportunity 
to  exert  thefe  Faculties. 

The  blindnefs  thnt  is  in  the  Heart  of  Man,  which 
is  fpoken  of  in  the  I'ext  and  Do£lrine  ;  is  neither  for 
want  of  Faculties,  nor  opportunity  to  know  ;  but  from 
fbme  pofitlve  Caufc.  1'here  is  a  pofitive  Principle  in 
iheHearr,of  a  blinding  &  befottingNature,  that  hinders 
fuch  Excrclfes  of  his  Faculties  about  the  things  of  Re- 
iigion,  as  God  has  made  them  well  capable  of,  and 
jrives  him  abundant  Opportunity  for.  There  is  ;? 
Principle  which  rnay  be  called,  a  po(itiye  Principle  of 
IgnorsiKc  and  Blindnefs  ;  a  Pronenefs  or  Inclination 
in  the  Heart  of  Man  to  I'ach  foalfiincfs  iu  thcfc  great 
djinas. 

In 


62  Mans  natural  Blmduefs  Ser.  IV. 

In  order  to  make  it  appear,  that  fuch  an  cxtrcam 
brutifh  blindnefs,  with  relpedl  to  the  things  of  Reli- 
gion, does  naturally  pofTefs  the  Hearts  of  Men,  1  flialj, 

1.  Shew  how  this  is  manifeft  in  ihofc  things  that 
appear  in  Men's  open  ProfefTion. 

2.  I  fiiall  fhew,  how  it  is  manifcfl  in  thofc  Things 
that  are  found  by  inward  Experience,  and  arc  vifiblc 
in  Men's  Prafticc. 

I.  I  would  fhew,  how  it  is  manifefl  that  there  is  a 
fottifh  and  brutifh  Blindnefs  in  the  Hearts  of  Men  in 
the  things  of  Religion,  by  thofe  things  which  appear 
in  Mens  open  Profedion. 

I.  It  appears  in  the  grofsnefs  of  that  Ignorance  and 
thofc  Delufions.  which  have  appeared  among  Mankind. 
Man  has  Faculties  given  him  whereby  he  is  well  capa- 
ble of  arguing  the  being  of  the  Creator,  from  the 
Creatures  :  For  the  invifible  things  of  God  are  very 
plainly  and  clearly  to  be  feen  by  the  things  that  are 
made:  and  the  Perfections  of  the  Divine  Being,  his 
eternal  Power  and  God^head,  are  very  manifefl  in  the 
Works  of  his  Hands.  And  yet  grofly  abfurd  Notions 
concerning  the  God^hcad  have  prevailed  in  the  World. 
Inflead  of  acknowledging  iind  worfhiping  the  uue 
GOD,  they  have  fallen  off  to  the  woifliip  of  Idols, 
In  flead  of  acknowledging  the  one  only  true  GOD, 
they  have  made  a  Multitude  of  Deities.  Inflead  of 
worfhiping  a  GOD,  who  is  an  Almighty,  infinite, 
ilwife  and  holy  Spirit,  they  have  worfliiped  the  Hods 
of  f-Ieaven,  the  Sun,  Moon  and  Stars ;  and  the  Works 
of  their  ownHands,Imagcs  of  Gold  ^  Silver, Brafa  and 
Iron,  Wood  and  Stone  ;  J  hings  without  Life  ;  Gods 
that  can  neither  hear  nor  fee,  nor  walk,  nor  fpeak,nor 
do,  nor  know  any  thing.  Some  in  the  fhape  of 
Men,  others  in  the  fhape  of  Oxen  and  Calves:  fomc 
in  the  fliape  of  Serpents,  others  of  Fifhcs,  &:c. 

Thk   foitiilinefs  of  Men   in   thus  worfhiping    the 
lifclcfs  Images  which  they  thcmfelves  have  made,  h 

elegantly 


SeR.  IV.  /«  the  Things  of  Religion.  63 

elegantly  reprefented  by  the  Prophet  Ifaiab.  The 
Smith  with  the  Tongs  both  workethin  the  Coals, 
and  fafhioneth  it  with  Hammers^  and  worketh  it  with 
the  Strength  of  his  Arms,  Tea  he  is  hungry ,  and 
his  Strength  faileth  ;  he  drinketh  m  Water  and  is 
faint.  The  Carpenter  /Iretcheth  out  his  Rale  :  be 
marketh  it  cut  with  aLine  :  he  fitteth  it  w'tthPlanes, 
and  he  marketh  it  out  with  the  Compafs,  and  maketb 
it  after  the  Figure  of  a  Man^  according  to  the  beauty 
of  a  Man,  that  it  may  remain  In  theHoufe,  He  hew^ 
eth  b't?n  down  Cedars,  and  taketh  the  Cyprefs  and  the 
Oak,  xuhich  he  flrentheneth  for  himfetf  among  the 
T'rtes  of  the  Fore/l  :  he  pi  ant  eth  an  AJh^  and  the 
Rain  doth  nourifb  it.  Then  fhatl  it  be  for  a  Man 
to  burn  ;  for  he  will  take  thereof  and  warm  bimfelf-^ 
yea^  he  kindleth  it,  and  baketh  Bread  ;  yea,  hemak^ 
eth  a  gody  and  worjhipeth  it  :  he  maketh  it  a  graven 
Image,  and  faileth  down  thereto.  He  burnetb  fart 
thereof  in  the  Fire  :  with  Part  thereof  he  eatetb 
Flefb  :  hi^  rofleth  rofl  and  is  fatisfied :  yea,  be  warm" 
eth  himfelf  and  faith,  Aha,  lam  warm,  Ihavejeen 
the  Fire,  And  the  refidue  thereof  he  maketh  a  god, 
even  his  graven  Image  :  he  faileth  down  unto  tt,  and 
worfhipcth  it,  and  pray  eth  unto  it,  and  faith,  T)e(i^ 
ver  me,  for  thou  art  my  god.  They  have  not  known, 
nor  underflood :  for  he  hath  fhut  their  Eyes,  that  they 
cannot  fee  ;  and  their  Hearts,  that  they  cannot  un- 
derftand.  And  none  confidereth  in  his  Heart,  neither 
is  there  knowledge  nor  under  (landing  to  fay,  I  have 
burned  part  of  it  in  the  Fire,  yea,  alfo  I  have  baked 
Bread  upon  the  Coats  thereof:  I  have  rofled  Flejh, 
and  eaten  it^andjball  I  make  the  refidue  thereof  an 
Abomination  ^  fhail  I  fall  down  to  tbe  Stock  cf  a 
Tree  ?  f 

i   Ilai.  xli'/.  12.' 19, 

Many 


^4  Man  s' natural  Blindnefs  Ser.  IV. 

Many  of  the  Images  which  the  Heathen  worfliipcd 
were  made  in  the  mofl  monflrous  and  terrible  Shapes 
they  could  devife  ;  and  the  more  hideous. and  fright- 
ful they  appeared,  the  better  they  fiippofcd  they 
would  ferve  their  turn  for  gods.  Some  of  their  Ima- 
ges were  made  fo  as  to  be  the  mod  unclean  Reprefcn- 
tations  ;  Images  of  Men  openly  expofing  their  Naked- 
nefs.  Thefe  unclean  Images  they  judged  appcar'd  in 
a  godlike  manner,  and  worthy  to  be  worfhlped. 

^'any,  inflead  of  worfniping  a  holy  and  good  God, 
and  infinitely  pcrfefl  Being,  afcribed  many  Vices  to 
many  of  the  Gods  which  they  worfhiped.  One  god 
they  reckoned  notorious  for  Drunkenncfs  ;  others  no- 
torious for  Uncleanncfs  :  to  othcr^-  they  afcribed  Ly' 
*Ing  and  Stealing;  to  others  Cruelty  ;  and  yet  looked 
upon  them  worthy  to  be  worfliiped  as  Gods. 

Many  worfliipcd  Devils,  who  appeared  to  them  ; 
which  they  ihemfelvts  reckoned  to  be  evil  Spirits :  but 
yet  built  Temples  to  thcni.  and  oiTercLl  Sacrifices  to 
them,  becaufc  they  were  afraid  of  them. 

Many  worfhiped  BeaHs  and  Birds  and  Fifhcs;  and 
the  molt  hateful  and  loathfom  Animals  wcremoftwoV- 
fliiped,  as  particularly  Sv^rpeius  were  more  commonly 
worfhiped,  th.cn  any  other  Beafl.  Many  worfhiped 
Rivers  and  Trees  and  Mountains.  They  worfhiped 
many  Difcnfcs.  T[;cre  is  fcarcc  any  thing  thai  Men 
have  not  made  gods  of. 

And  fo  far  has  that  Princi|)lc  of  Blindnefs  with  ref- 
pcft  to  the  things  of  Religion  prevailed,  that  it  has 
in  a  great  Meafurc  exiinguiflicd  all  Light  in  the  Minds 
of  many,  even  in  Matters  oS^  Morality  and  Civility, 
nnd  things  that  have  but  a  diilani  Relation  to  Religion. 
So  that  many  uholc  Nations  have  profeffcdly  approved 
of  many  l^hings  dirc^ly  contrary  to  the  Light  ot  Na- 
ture ;  and  the  mofl  horrid  Vices  and  Immoralities  have 
been  cRecmcd  harmlefs,  yea  accounted  Virtues  among 
them:  fueh  as  Revenge,  Cf^"''^'  :^*'' T-r-H       ^^'l!  v 


Ser.  IV.  /«  the  T'htngs  ofiReligion.         65 

Nations  have  openly  allowed  the  Prafticefcf  Sociomy; 
And  with  fome  it  has  been  accounted  commendable  to 
marry  their  Tiearefl:  Relations.  Many  have  even  wor- 
fliipcd  their  gods  in  their  Temples  with  A£ls  of  Drun- 
kennefs  and  Whoredom,  and  the  moft  abominable 
Lewdnefs.  And  the  more  fikhy  they  were  in  their  ' 
Uncleannefs  ;  they  thought  their  gods  the  more  plea- 
fed  and  delighted  with  it. 

Many  Nations  have  been  fo  under  the  Influence  of 
this  blindnefs  of  Mind  which  we  are  now  fpeaking  of, 
that  they  have  been, void  of  all  Civility,  and  have  been 
reduced  to  a  State  very  little  above  the  Beads  in  their 
common  Cufloms,  ^nd  ordinary  way  of  living  ;  and 
^in  a  great  many  Things  far  below  the  Beafls  :  being, 
^f  I  may  fo  Ipeak,  much  more  beaftly  than  the  Beafts 
themfelves. 

Now  this  has  not  been,  becaufe  thcfe  Men  and  Na- 
tions, with  whom  this  has  been  t'le  Cafe,  have  not  had 
the  fame  FacuUics  that  we  have.  That  we  be  not  as 
ignorant  as  they,  is  not  becaufe  we  have  better  natutal 
UrfderftanLlings,  or  that  our  Mir/is  are  by  Nature  more 
clear,  and  Eyes  more  difcerning  ;  or  that  our  HeartJi 
be  not  naturally  i^o  inclined  to  Sottiflmefs  &  Delufion  as 
their's.  But  only  becaufe  God  has  not  left  as  (b  much 
to  our  felves,  as  he  has  them.  He  has  given  us  more 
InRruclion  to  help  us  againft  our  Delufions.  GOD 
has  fo  ordered  it  in  hisProvidence,  that  we  fhould  have 
his  good  Word  to  inftru£l  us  ;  and  has  caufed  ihat  we 
fnodd  grow  up  from  ourlnfancy  in  chriftianlnflru^lion, 

2.  The  extreme  blindnefs  and  fottifhnefs  in  things 
of  Religion,  which  is  naturally  in  the  Hearts  of  Men, 
appears  not  only  in  embracing  and  profeiBng  thcfe  ' 
Errors  chat  are  very  great,  but  alio  tbofe  that  are  io 
/.unnatural.  They  have  not  only  embraced  Errors 
which  are  very  contrary  tD  Truth,  but  very  contrary 
10  Humanity  :  nor  only  againft  the  Light  of  Nature, 
bm  againfi  the  more  innocent  Inclinaticns  of  Ne.tv.fe, 

E  Such 


o6  Mans  natural  B Undue fs  S^s..  IV^ 

Such  has  been,  and  is  the  bllndnefs  of  many  Narions  in 
the  World,  that  they  embrace  thofe  Errors  which  da 
not  only  exclude  all  true  Vertue,  all  holy  Difpofirions; 
but  thofe  that  have  fwallowed  up  the  more  harmlefs 
Inclinations  of  human  Nature.  Their  blindnefs  has 
led  them  to  many  things  ihat  arc  mod  unnatural,  and 
vvhat  the  very  Nature  of  Man  by  its  more  innocent 
tendency,  feems  to  Ihrink  at  exceedingly. 

Thus  they  have  embraced  many  grols  Delufions,  that 
are  as  contrary  as  pofllble  to  natural  Affe^lion.  Such 
as  offering  up  their  own  Children  in  Sacrifice  to  their 
Idol  ;  which  has  been  a  common  thing  in  the  heathen 
V/orld.  And  the  Parents  have  not  only  offered  them^ 
np  to  Death  ;  but  they  have  brought  them,  and  offcr'd 
them  up  to  the  mod  cruel  and  tormicnting  Deaths :' 
as  to  be  burnt  alive  ;  ro  be  fcalded  to  Death  in  burn- 
ing Brafs  :  which  was  theWay  of  offering  up  Children 
to  Moloch.  The  Image  of  the  Idol  being  made  of 
Brafs,  in  a  horrid  fhape,  was  heat  red  hot ;  and  the 
poOr  Child  was  laid  naked  in  this  burning  Brafs,  and  fo 
burnt  to  Death.  Ana  the  Parents  themfelves  brought 
the  Child  to  this  offerir.g,  however  fweet  and  pleafant 
a  Child  it  might  be.  And  thus  the  innocent  Child  was 
tormenrcdtill  it  died,  without  any  regard  to  it's  piteous 
Cries.  And  it  has  been  the  manner  of  fome  Nations, 
lo  offer  in  Sr-c«ifice  the  fairefl  and  likelicf^,  and  befl 
beloved  Child  that  they  had.  And  thus  manyThou- 
fands  of  poor  Babes  have  been  offered  up.  So  firong 
has  been  the  tendency  of  the  Hearts  of  Men  to  Delu- 
{ion,  that  it  has  thus  overcome  thofe  llrong  natural 
Affeflions  which  Men  have  to  the  Fruit  of  their  own 
Bodies. 

And  many  of  the  Delufions  which  Men  have  em- 
braced, have  been  againft  Nature  alfo,  as  they  have 
been  againfl  Men's  natural  Love  of  their  own  Eafe, 
and  avcrfion  to  Pain.  Many  have  worflji^ed  their  I- 
^ols,  and  do  fo  to  tbl?  Day,  with  fuch  Rites  as  aren^offt 

paiiiful 


S  £  R .  I V.         /;;  the  Things  of  Religion.  6y 

painful  and  tormenting  :  cutting  and  garhing,and  rnang^ 
ling,  their  own  Flelh.  Thus  they  fottillily  worfhip- 
ed  Baal  of  old.  *'And  they  cried  aloud, and  cut  them- 
fclves  after  their  manner  with  Knives  and  Lancets,  till 
the  Blood  gufhed  out  upon  ihem."f  And  it  is  flill  the 
Cuftom  in  fome  Nati,ans  grievoufly  to  torment  them* 
felves  :  to  kindle  a  Fire  to  fcorch  their  own  Bodies  in 
a  mofl  miferable  manner:  and  to  put  themfelves  to 
various  and  long  continued  Torments  to  pleafe  their 
Idols.  And  it  is  the  manner  in  fome  Nations  for  ma- 
ny, on  fome  Occafions,  to  kill  themfelves  :  yea.  to  puc 
ihera felves  to  cruel  Deaths  ;  to  call  themfelves  into 
great  Fires,  and  there  burn  themfelves  to  Death.  How 
flrong  muft  be  the  Delnfions  of  Men'sMinds.  and  how 
ftrong  the  tendency  of  the  Heart  of  Man  to  Delufion^ 
to  Carry  them  fuch  a  Length,  and  {o  to  overcome  fucU 
Hrong  Inclinations  of  human  Nature  ! 

9.  The  extreme  blindnefs  of  the  Mind  of  Man  will 
appear  further,  if  we  confider  how  general  grofs  Igno* 
ranee  and  Deludon  has  been.  It  has  for  the  moft part: 
prevailed  through  the  greater  Part  of  theWorld.  For 
raoft  of  the  time  from  Noah's  Flood  to  the  coming  of 
Chrin-,  all  Nations,  except  the  Children  of  Ifrael,  were 
overfpread  with  grofs  heathenifhDarkncfs;  being  given 
up  to  the  mcfi:  vain  and  ridiculous  Notions,  and  all 
manner  of  Superftitious,  barbarous,  abfurd  and  unna- 
tural Praflices.  And  for  the  bigger  Part  of  the  time 
iince  that,  the  much  greater  Part  of  the  Nations  of  the 
World,  have  b^en  covered  with  grofs  Darknefs. 

It  is  fo  ac  this  Day.  Many  Nations  are  under  po- 
piili  Darknefs,  and  are  in  fuch  grofs  Delufions  that  they 
worfliip  the  Virgin  Mary,  and  a  great  Multitude  of 
'dead Men,  w^hom  their  Church  has  canonized  for  Saints: 
fome  real  Saints,  and  others  abominably  wicked  Men. 
So  they  v/orijhip  the  Bread  in  the  Sacrament,  and  ac* 
E  2  count;. 

t  7  King,  xviii.    2§. 


68  Mans  natural  Blindnefs  Ser.  IV. 

count  it  not  only  the  real  Body  of  Chrirt,  but  real 
ChrW:  in  Body  and  Soul,  and  Divinity.  They  carry 
a  Wafer,  a  (null  piece  of  Bread  in  ProccfTion,  and  fall 
down  before  it  and  adore  it,  and  account  it  Chrifl  him- 
felf,  both  in  his  divine  and  human  Nature  :  and  yet 
believe  that  the  Body  of  Chrifl  is  in  Heaven,  and  in 
ten  thonfand  different  Places  on  Earth  at  the  fame  time. 
They  think  they  can  do  Works  of  Supererogation  : 
chat  is,  more  good  Works  than  they  are  obliged  to  do, 
whereby  they  bring  God  into  Debt  to  them.  They 
whip  themfclves,  and  put  ihemfelves  to  other  ridicu- 
lous Penances  and  SufTeriniifs,  whereby  they  think  they 
rippeafe  the  Anger  of  GOD  for  their  Sins.  And  they 
pay  Money  to  the  Pricfts,  to  buy  the  Pardon  of  their 
Sins :  yea,  they  buy  Indulgencies  for  future  Crimes, 
or  Pardon  for  Sins  before  they  commit  them.  They 
think  they  defend  themfclves  from  evil  Spirits,  by 
fprinkiing  holy  Water.  They  pay  Money  to  buy  the 
Souls  of  their  departed  Friends  out  of  Purgatory  : 
They  vvorfhip  the  Relicks  of  dead  Saints  ;  fuch  as 
pieces  of  their  Bones,  their  Teeth,  their  Hair,  pieces 
of  their  Garments,  and  the  like.  And  innumerable 
other  Cuch  foolifh  Delufions  they  arc  under. 

A  great  Part  of  the  Nations  of  the  World  are  Ma- 
hometans :  many  of  the  Articles  of  whofe  Belief  arc 
too  childiOi  and  ridiculous  to  be  publickly  mentioned 
in  a  folemn  AfTcmbly. 

But  the  bigger  Part  of  the  Inhabitants  of  theWorld 
arc  to  this  Day  grofs,  barbarous  Heathens,  who  have 
not  the  Knowledge  of  the  true  GOD,  but  worfliip 
]dols  and  Devils,  with  all  manner  of  abfurd  &  foolifii 
Rites  and  Ceremonies  ;  and  are  dcftitute  of  even  com- 
mon Civility  :  Multitudes  of  Nations  being  like  Beads 
in  human  Shape. 

Now  this  barbarous  Ignorance  and  grofs  Dclufion, 
being  of  fuch  great  extent  and  continuance  ;  of  fuch 
rxtenr  thro'  fo  many  Ages,  even  the  bigger  part  of  the 

Tline 


Ser.  IV.        in  the  Things  of  Religion,  69 

Time  from  Noahh  Flood  to  this  Day, (hews  theCaufe 
is  general,  and  the  defe<5t  is  in  the  corrupt  Nature  of 
Mankind  ;  and  the  natural  biindnefs  of  Man's  Mind, 
and  pronenefs  of  his  Heart  to  Delufion. 

4.  The  fottilh  biindnefs  and  folly  of  the  Heart  of 
Men  appears  in  their  being  fo  prone  to  favl  into  fuch 
grofsDeluflons,  foon  after  they  have  been  favoured  with 
clear  Light.  Were  not  the  Minds  of  Men  exceeding 
dark,  they  never  would  entertain  fuch  abfurd  Notions 
at  all  ;  for  they  are  as  contrary  as  pofFible  to  Reafon  : 
Much  lefs  would  they  fall  into  them,  after  they  had 
once  been  inftru£led  in  the  Truth.  For  were  it  not 
for  very  llrange  fottifhnefs  indeed,  they  would,  when 
they  come  to  be  informed  of  the  Truth;  and  had  Op- 
portunity to  compare  it  with  thofegrofsErrors,fo  plainly 
fee  the  difference  ;  they  would  Ice  fuch  a  Reafonable- 
nefs  in  the  Truth,  and  fuch  Abfurdity  inthofe  Errors, 
that  they  would  never  be  in  danger  of  being  deluded 
by  them  any  more.  But  yet  fo  it  is ;  Mankind,  after 
ihey  have  been  fully  inflru£^ed,  and  have  lived  in  clear 
Light,  have  time  after  time,  prefeiUly  loft  the  Know- 
ledge of  theTruth,and  have  exchanged  it  for  the  mod 
barbarous  and  brutifli  Notions. 

So  it  was  foon  after  the  Flood,  whereby  the  wicked 
World,  thofe  that  were  vifibly  fo,  were  deftroyed : 
and  none  were  left  but  th^fe  who  profcfs'd  the  true 
Religion  :  And  they  had  fuch  an  eminently  holy  Man 
as  Noah  to  inftruft  them.  And  tho'  the  true  GOD 
had  fo  wonderfully  and  aftonifhingly  manifefted  him- 
felf  in  that  great  Work  of  Vengeance  againft  his  Ene- 
mies,  his  deftroying  the  old  World  :  yet  the  Pofterity 
o^  Noah,  great  part  of  them,  prefcntly  loft  the  Know- 
ledge of  the  true  GOD,  and  fell  away  to  Idolatry; 
and  that  even  while  Noah  was  living-  And  the  An- 
ceftors  of  Abraham  were  tainted  with  that  IcioKitry  : 
and  even  Terab  his  own  Father.     "  And  Jofhun  fa  id 

E  3  unto 


yo  Mans  natural  BUuhefs         Sir.  IV. 

unto  all  the  People.  "Thus  faith  the  Lord  God  oflf- 
racl.  Your  Fathers  dwelt  on  the  other  fide  of  theFIood 
in  old  Time,  even  Terah  the  Father  of  Abraham, 
and  the  Father  of  Nachor  :  and  they  ferved  other 
gods.  And  I  took  your  Father  Mr  ah  am  from  the 
other  Side  rjf  the  Flood  S:c."*  It  fecn-.s  as  tho'  Gra- 
ham was  called  away  from  his  Father's  Houfe,  and 
from  his  own  Country  for  this  Rcafon,  that  the  Coun- 
try was  over- run  with  Idolatry, 

And  even  many  of  the  Poftenty  of  graham  and 
Ifaac,  Abraham's  Poflerity  by  Hn^ar  and  Kefurak, 
2nd  that  part  of  Ifaac\  Pofterity  wbtch  were  of  Efau, 
tho'  the  true  Religion  was  fo  thoroughly  taught  and 
pra(flircd  in  the  Houfcs  of  fhofe  holy  Patriarchs,  and 
God  had  from  time  to  time  fo  wonderfully  and  mira- 
culoufly  maniferted  himfelf  to  them,  yet  foon  c:;A  off 
the  true  GOD,  and  fell  away  to  Idolatry.  For  rot 
very  long  after  we  read  of  the  PoOerity  of  Jacob  as 
being  the  only  People  of  God,  that  he  had  in  all  the 
Earth. 

And  fo  the  People  of  that  Part  of  the  Land  of 
Canaan,  that  were  under  that  iioly  King  Melchizedcck, 
fonn  totally  caH:  off  the  worfliip  of  the  one  only  true 
GOD,  which  he  taught  and  maintained.  '  For  before 
yopma  brought  in  the  Children  of  Ifrael,  the  Inhabi- 
tants of  that  Land  were  wholly  given  to  Idolatry. 
So  the  People  of  the  Land  of  Uz,  who  were  under  the 
Government  of  fo  great  and  holy  a  Man  as  Job,  foon 
loft  theKnowledgc  of  the  true  GOD,  and  all  ihofc  reli- 
gious IVutliS  which  were  then  known  among  them, 
and  funk  into  grofs  Idolatry. 

So  the  Poficrity  of  Jacob  thcmfelves,  iho'  God  had 
•nanifcricd  himreif  fo  co  them,  and  had  wrought  fuch 
Wonders  for  them  in  Jacobs  and  JoJeph%  time ;  yr t 
^rcfcntly  fell  to  worlliiping  the  gods  of  Egypt.     This 

appears 
^  Jol,    ;  4. 


Ser.  IV,        in  the  Things  of  Religion^  yi 

appears  from  the  Words  of  JoJJma,  "  Put  away  the 
gods  which  your  Fathers  ferved  on  the  other  Side  of 
the  Flood,  and  in  Egypt.''  f  And  how  foon  did  they 
fall  to  worfhiping  a  golden  Calf  in  the  Wilde? nefs,  in 
the  midft  of  the  wonderful  and  miraculous  Manifefta** 
lions  of  the  one  only  true  GOD  !  And  notwitlr- 
ftanding  Idolatry  was  fo  ftriflly  forbidden,  and  the 
Folly  and  Wickednefs  of  it  fo  clearly  manifeflcd  in  the 
Law  of  Mofes  and  in  God's  Providence  ;  and  it  was 
io  much  guarded  againft  every  way  in  the  Revelation 
given  them,  and  the  whole  of  Gods  Condu61  towards 
them  ;  yet  how  foon  did  they  fall  into  Idolatry  after 
they  were  brought  into  the  Land  of  Canaan  !  And 
when  God  raifed  up  eminent  Men,  Judges  to  inftruift 
and  govern  them,  and  reclaim  them  from  their  idola- 
trous Pra£liccs,  from  time  to  time;  and  they  profeiTed 
to  be  convinced  of  their  DeluGon  and  Folly,  and  to 
repent  ;  yet  they  would  foon  fall  away  again  into  the 
moft  fottiih  Idolatry.  And  this  they  did  foon  -fter 
fuch  great  Light  as  they  enjoyed  in  Samuers /Davids 
and  Solomon'' s  time.  And  fo  they  did  from  time  to 
time  down  to  the  Babylpniili  Captivity. 

And  in  the  ?  poftles  times,  when  fuch  great  things 
were  done  to  roufe  the  Attention  of  Mankind. and  fuch 
great  Light  was  fpread  over  many  Nations,1Multitudcs, 
after  they  had  bcenindrufled  in  the  Chriftian  Religion 
by  the  Apoftlcs  and  others,  fell  away  into  the  groffeft 
Herefies,  and  embraced  the  mofl  corrupt  and  abfurd 
Notions. 

After  the  roman  Empire  had  been  converted  from 
Heathcnifm  lo  Chriltianity,  and  the  Light  of  iheGof- 
pel  had  driven  out  the  fottiih  Ignorance^  and  grofs  Ab- 
Surdities  of  pagan  Idolatry,  in  which  they  had  conti- 
nued  fo  long  ;  they  foon  begun  to  fall  away  again  from 
the  Truth  into  Antichriltian  Superflition  andldolarry, 
in  which  are  Opinions  and  Pra61iccs  no  Icfs  abfuio  than 

E  4  »hefc 

t  Jolh    >'xiv.    14. 


7-  Mans  natural  Blindnefs  Sf.r.  IV. 

thofe  of  the  Heathen.     And  a  great  Part  of  the  chrifll- 
an  World  fell  avvqy  to  Mahometifm. 

And  (ince  the  Reformation,  wherein  GOD  won- 
clrrfully  reflored  Gofpel  Light  in  a  great  Part  of  the 
chriftinn  World,  which  was  not  but  about  two  hundred 
Years  ago,  many  are  fallen  away  again,  fome  to  Pope- 
ry, and  fome  to  grofs  Hercfies,  and  fome  to  aiheifiical 
3^rinciples  :  fo  that  ihe  reformed  Church  is  greatly 
ciminiihcd. 

And  our  Nation  in  particular,  which  has  been  a 
Nation  favoured  with  Light,  flnce  the  Reformation, 
nbove  mod:,  if  not  any  in  the  World  ;  how  foon  has 
It  in  great  Part  fallen  away  !  A  great  Part  of  it  to 
jXtheifm  and  Deifm,  to  grois  Infidelity  ;  and  others  to 
Arminianifm,  and  to  the  Socinian  and  Arian  Herefics,ro 
believe  that  Chrifl  is  a  created  dependent  God  ;  and 
to  hold  other  foolifli  Abfurdiiies  !  And  many  have  of 
late  openly  difputed  and  denied  the  moral  Evil  of  fome 
of  the  greateft  and  mod  heinous  Vices. 

Thefc  Things  flicw  how  defperately  prone  Man-* 
kind  are  to  Blind ncfs  and  Dclufion,  how  addifled  they 
'^vc  to  Darkncfs. 

GOD  now  and  then,  by  his  Inftru^ions,  lifts  fome 

Nations  out  of  fuch  grofs  Darknefs  ;    but  then,   how 

do  they  fink  down  inio  it   again,   as  foon   as  his  f^and 

i^  withdrawn  !   like  an  heavy  Stone,  which  iho*  it  may 

be  foiccd  upwards  byStrcngth  of  Hand  ;  yet. if  it  be  let 

;o,  fir.ks  dr.vvn  again  :   and  will  continue  to  (ink  lower 

'Ai\  lower  Vrith  a  (wifr  ]>rogrers,    if  no  (lop  be  put  to 

r,  if  (here  be  nothing  without  to  rcfirain  it :   There  is 

;  llrcmg  bent   that  Way.     Thnt   is    thj    tendency  of 

.!iC  Mind  of  Man  fjnce  the  Fall,  notwithflanding  his 

•obh^  Powers  and  Faculties,  to  fink  down  into  a  kind 

r   Brutality,     to     loofc    and   cxtinguifh    all    ufcful 

'  ight,  and  to  gather  daiknefs  :   and  to  fink  lower  and 

.-'Wcr  into  darkncls. 

5.  The 


Ser.  IV*  in  the  Things  of  Religion,  73 

5*.  The  extreme  and  brutifh  blindnefs  that  pofTedes 
the  Hearts  of  Men  naturally,  appears  in  their  being  fo 
confident  in  grofs  Errors  and  Delufions.  Some  things 
that  have  been  already  faid,  fliew  how  confident  and 
afTured  they  are  :  as  particularly,  their  running  fuch 
great  ventures  upon  it,  as  offering  up  their  Children  ; 
and  cutting  and  mangling  themfelves.  Multitudes 
Jive  and  die  in  the  raoftifoolifh  and  abfurd  Notions  and 
Principles,  and  never  feem  to  make  any  Doubt  of  their 
being  in  the  right. 

The  Mahometans  feem  to  make  no  Doubt  but  that 
when  they  die  they  (hall  go  to  fuch  a  Paradife  as 
Mahomet  has  promifed  them  :  where  they  fhall  live 
in  all  manner  of  fenfual  Pleafures  ;  and  fhall  fpend 
their  lime  in  gratifying  the  Lufts  of  the  Flefli. 

Mahomet  promifed  them  that  all  that  die  in  War 
for  the  defence  of  the  Mahometan  Religion,  fhall  go 
to  this  Paradife  :  and  they  make  no  Doubt  of  it  ;  and 
therefore  many  of  them,  as  it  were,  willingly  rufli  on 
upon  the  Point  of  the  Sword. 

The  Papifts  many  of  them  make  no  Doubt  of  the 
Truth  of  thofe  foolifh  Notions  of  a  Purgatory,  and 
the  Power  of  the  Priefts  to  deliver  ihem  out  of  it,  and 
give  them  eternal  Life.  And  therefore  won*t  fpare 
vaft  Sums  of  Money  to  purchafe  Deliverance  for  them- 
felves, from  thofe  imaginary  Torments.  And  how 
confident  are  many  Hereticks  in  the  grofiefl  Herefies : 
many  Quakers  in  their  Quakerifm  ;  and  how  bold  are 
many  Deifls  in  their  Infidelity ! 

SERMON 


74  Man's  natural  Blindne/s  Ser.  V, 


S  E  R  M  O  N,    V. 

PSALM    xciv,  8,  9,  lo,  1 1. 

Under fiayi'i,  ye  brutip}  among  the  Teople  :  and  ye 
Fools^  ivhffi  zvill  je  be  wife  ?  He  that  planted 
the  Ear,  pijll  he  not  hear  ?  he  that  Jar meci  the 
Eye^  pMjll  h(*  not  Jee  ?  He  that  chafli/eth  the 
Heathen,  JJ^all  he  not  correB  f  he  that  teacheth 
Man  Knowledge^  fJ.^all  he  not  knoiv  ?  The  Lord 
knoweth  the  Thoughts  of  Man,  that  they  arc 
rjanitj. 

DOCTRINE. 

THERE  is  an  extreme  and  brutifh  BUndnefs  in 
Things  of  Religion, tuhich  naturally  f^JJeJes  the 
Hearts  of  Manktni. 

\^$S^  Flavc  undertaken  to  fhcw,  bow  manifcft  this 
^0  i  'C^\  is  ill  thofc  things  that  appear  in  Men's  open 
f,:<Y^\r^  ProfenTion.  In  order  to  this,  1  have  already 
""'^■^'    '  confidercd  /i;^  .Particulars. 

1  now  proceed  to  obfervc, 
6.  The  dcfpcratenefs  of  that  Windncfs  which  is  in 
the  Heart  of  Man  appears  in  thnt  no  Nalion  or  Vco- 
])!e  in  the  World,  ever  have  iiad  any  Remedy  or  De- 
jiverancc  from  fuch  grofs  Ignorance  and  Delufion, 
iVom  thcmfclvcs. 

T!;ot 


Ser.  V.         in  the  Tbi)igs  of  Religion.  y^ 

There  is  no  Inftance  can  be  mentioned  of  any  Peo- 
ple whatfoever,  who  have  once  fallen  into  heaihenifli 
Darknefs,  or  any  other  grofs  Superftitions  and  ridicu- 
lous Opinions  in  Religion,  thai  ever  had  any  Remedy 
by  any  Wifdom  of  their  own  :  or  that  have  of  them- 
felves  bethought  themfelves,  and  grown  wifer  by  the 
improvement  of  their  own  Faculties,  and  by  inftru^l- 
ing  one  another  :  or  that  ever  had  any  Remedy  at  all,, 
by  the  teaching  of  any  wife  Men,  who  did  not  pro* 
fefTcdly  a£V,  not  as  of  thcmrelves,but  as  moved  and  di» 
refted  of  God  ;  and  did  not  declare,  that  they  had 
their  Inftru^lions  in  the  firft  Place  from  him. 

Thus  in  the  heathen  World  :  Before  Chrift's  time 
the  whole  World  excepting  the  Jews,  lay  in  their 
Darknefs  for  a  great  many  Hundred  Years,  even  time 
oun  of  Mind,  beyond  all  Time  that  they  had  any 
certain  Hiftory  of  among  them.  And  there  was  no 
remedy,  nor  appearance  of  any  Remedy  :  but  fothey 
continued  Ages  after  Ages,  rather  waxing  worfe  and 
worfe^  (inking  deeper  and  deeper.  Amgng  all  the 
many  Nations  that  were  in  the  World,  no  one  ever 
be- thought  themfelves,  and  emerged  out  of  their  bru- 
tifh  Darknefs.  There  were  fome  Nations  in  thac 
time  that  eme^ed  out  of  Slavery  to  other  Nations, 
and  cad  offihe  Yoke  of  their  Enemies,  and  grew  great 
and  conquered  great  Part  of  the  World  :  but  never 
conquered  the  blindnefs  of  their  own  Hearts. 

There  were  fome  Nations  that  excelled  in  ether 
Knowledge  :  The  Greeks  and  Romans  did  fo.  They 
excelled  in  Policy,  and  in  the  form  of  their  civil  Go- 
vernment. They  had  wife  politic  Rulers  :  They  had 
excellent  civil  Laws  for  regulating  their  civil  State  : 
many  of  which  have  been  look'd  upon,  and  imitated 
as  a  Pattern  by  many  chriftinn  Natioi^s  fince.  They 
cjxclled  many  other  Nationsin  Arts  and  Government 
and  Civility,  almofl  asmuch  as  Men  do  Beafis. 

Yet  they  ncvci  could  deliver  themfelves  from  their 

h«athenifm. 


7 6  Mans  natural  Blindnefs  Ser.  V. 

beatlicnifrn.  Tho'  they  were  fo  wife  in  other  things, 
yet  in  Matters  of  Religion  they  were  very  abfurd  and 
brutifli.  For  even  the  Greeks  arid  Romans  in  their 
moft  fiouri{hingSiate,worfhipcd  innumerable  gods  :  and 
feme  to  whom  they  alcribcd  great  Vices  :  and  fome 
the)' worfhiped  with  mod  obfcene  and  horrid  Rites. 
To  fome  they  offer 'd  human  Sacrifices.  The  Romans 
bad  a  "I>mple  dedicated  to  the  Furies,  which  they 
worfhiped  as  a  God.  And  they  had  a  Multitude  of 
childl/h  Notions  and  Fables  about  their  gods. 

And  tho'  chere  were  raifed  up  fome  wife  Men  and 
Philv)ropl.ers  among  the  Greeks  and  Romans,  who  bor- 
rowed iome  things  concerning  the  true  GOD  from 
the  Jew.-^  ;  yet  their  Inilruflions  never  were  effe^lual 
to  deliver  any  one  People,  or  even  one  City  or  Town, 
from  their  barbarous  Heathenifm,  or  fo  much  as  to  get 
any  oneSociety  orCompany  of  Men  to  unite  in  the  pub- 
lick  Worfhip  of  the  trueGOD.  And  chefe  Philolophers 
themfclves  had  many  grofly  abfurd  Opinions  mingled 
with  thofe  fcraps  of  Truth, which  they  had  gathered  up. 
And  the  Jews,  when  they  fell  away  to  Idolatry,  as 
they  often  did, never  recovered  of  ihemfelvcs.  Never 
any  Remedy  appeared,  unlefs  God  raifed  up,  and  ex- 
rraordinarily  moved  fome  Pcrfon  to  reprove  and  in- 
Ori?^  them. 

And  .in  this  Age  of  Knowledge,  an  Age  wherein 
l.rarfiing  is  carried  to  fuch  a  great  height  ,  even  many 
Jrarned  Men  feem  really  to  be  carried  away  with  the 
crofs  Errors  and  Fooleries  of  the  popifh  Religion. 

Europe  is  a  Pan  of  the  World  the  mof\  famed  for 
Civility,  and  for  Arts  and  Sciences  of  any  :  and  ihefe 
things  liave  been  carried  to  c  much  greater  height  in 
this  Ag:,  ihiin  in  many  others  :  yet  many  learned 
Men  in  Europe  at  this  Day,  who  do  greatly  excell  in 
l^nman  Arts  ar.d  Literature,  are  flill  under  popifli 
tlirkncfs.  A  deceived  Heart  has  turned  them  afide  : 
Bor  do  they  fccm   to  have  any  Power  to  deliver  their 


Sf-S*  V.         /«  the  Things  of  Rtligiofu  yy 

Souls  :  nor  does  it  come  into  their  Mihds,  that  there  is 
a  Lie  in  their  right  Hands. 

Many  Men  in  France  and  other  Countries,  who  are 
indeed  Men  of  vafl  Learning  and  Knowledge,  and 
great  Abilities,  yet  feem  really  to  think  that  the 
Church  of  Rome  is  the  only  true  Church  of  Chrifl  ; 
and  are  zealous  to  uphold  and  propagate  it.  And  tho' 
now  within  this  hundred  Years,  human  Learning  has 
been  very  much  promoted,  and  rifen  to  a  greater  height 
than  ever  in  the  World  :  and  has  greatly  incicafed  not 
only  in  our  Nation,  but  in  France  and  Italy,  and  other 
popifli  Countries  :  yet  there  feems  to  be  no  fuch  effect 
of  it,  as  any  confiderable  turning  from  popifh  Delufi- 
ons  ;  but  the  Church  of  Rome  has  rather  increafed  of 
late,  than  otherwife. 

And  in  England,  aLand  wherein  Learning  flourifhes 
as  much  as  in  any  in  the  World,  and  which  is  perhaps 
the  mod  favoured  with  Light  of  any  ;  there  are  many 
Men  of  vaft  Learning,  and  great  &  (Irong  Rcaron,who 
have  embraced,  and  do  at  thisDay,  embrace  the  grofs  Er- 
rors of  theArians  &  Deifls.  Our  Nation,in  all  itsLight 
and  Learning,  is  full  of  Infidels,  and  ihofe  that  are 
further  from  Chriflianity,  than  the  very  Mahometans 
themfelves.  Of  (b  little  avail  is  human  Strengch,  and 
human  Reafon  and  Learning,  as  a  Remedy  againd  the 
extreme  blindnefs  of  the  Mind  of  Man.  The  blind- 
nefs  of  the  Mind  of  Man,  or  an  Inclination  to  Delu- 
(ion  in  Things  of  Religion  is  (b  ftrong,  that  it  will 
overcome  the  greateft  Learning,  and  the  (Irongeft  na- 
tural Reafon,  and  as  it  were,  fwallow  up  thefc  Things, 

Men,  if  let  alone,  will  not  help  one  another  :  nor 
will  they  help  themfelves.  TheDifeafe  always  proves 
without  Remedy,  unlefs  God  delivers.  This  was  ob- 
ferved  of  old  :  ^nd  none  confidereth  In  his  Heart, 
neither  is  there  Knowledge  nor  Under/landing  to  fay ^ 
I  have  burnt  Part  of  it  in  the  Fire,  yea  aljo  I  have 
baked  Bread  upon  the  Coals  thereof :  I  have-  rofled 
FUJh  and  eaten  of  it,  and  (hall  I  male  the  reft  due 

thereof 


78  Mans  natural  Bl'tndnejs  Ser.  V. 

tkere'^f  an  Abomination  ?  Shall  I  fall  down  to  th: 
Stock  of  a  ^Free  ?  He  feedeth  of  Afhes  :  a  deceived 
Heart  hath  turned  him  ofide^  that  he  cannot  deliver 
his  S'mI,  na  fay.  Is  there  not  a  Lie  in  my  right 
Hand  'f  ^ 

If  God  lets  Men  alone,  no  Lighc  arifes  :  but  ihe 
Darkncfs  grows  thicker  and  thicker.  How  is  it  now 
at  this  Day  among  all  the  Nations  where  the  Light  of 
the  Gofpcl  has  not  come  P  Many  of  whofeAnccftors, 
without  doubt,  have  been  in  the  mid- night  Datknefs 
of  Heathenifm  for  above  three  thoufand  Years  :  and 
rot  one  People  have  delivered  themfelves,  who  have 
not  had  the  Light  of  the  Gofpel.  And  this  Is  not  ow- 
ing to  their  want  of  as  good  natural  Abilities  as  we 
have  :  nor  is  it  bccaufe  they  hive  an  Inclination  more 
to  ncgle£l  their  natural  Abilities,  or  make  a  worfc 
Improvement  of  them  than  we. 

7.  The  extreme  blindhefs  of  Man's  Heart  in  Mat- 
ters of  Religion  tppcars  by  Men's  falling  into  grofs 
DeJufions,  or  continuing  in  them,  at  the  fame  time  that 
they  have  been  under  great  Means  of  Inftrudtion  froir. 
GOD. 
.  \\c  have  many  Inftances  of  this.     Rachel  in  7j- 

C0F5  Faraily The  Ifraelites  in  the   Wildcrncfs. 

They  had  great  Means  ok  InQruflion,  yet  fct  up  the 

t-  golden  Calf  &c.     And  after  Jo(}:ua's  time they 

'  pcrlificd  in  theirDelufions  and  Folly  from  time  to  time, 

even  under  the  Reproofs  ot  the  Prophets even  in 

iuch  horrid  Dclulions,  fo  contrary  to  natural  Aflcdion, 
as  offering  their  Children  in  Sacrifice  to  Moloch,  burn- 
ing (rem  alive,  in  a  mofl  cruel  manner. 

In  Chrift's  and  the  Apolilcs  times  the  Jews  had 
great  Means  of  Inftruftlon.  and  mofl  of  the  Nations 
of  rhcWorLi  were  put  under  great  Advantages  to  come 

10  the  Knowledge  of  the  Ttu;h  :  Yet 

Th^ 

♦  Ifai.  xliv.   19,  20. 


/     S^i^.V.  in  the  Things  of  Religion,  j^ 

The  P^pifts  in  the  time  of  the  Reformation^  and 

fince  — 


The  Deids  and  Arians  in  our  Day 


8.  The  exceeding  blind nefs  of  Men  in  things  ?^f 
Religion  appears  in  the  endlefs  Difputcs  and  C(>ntrr> 
verfies,  that  there  have  been,  and  are,  among  V'^tn, 
about  thofe  things  which  concern  Religion. 

Of  old  the  wife  Men  and  Philfophers  among  the 
Heathen,  were,  as  it  were,  infinitely  divided  amoiig 
ibcmfelves.  Varro,  who  was  one  of  them,  reckons  wp 
feveral  hundred  Opinions  that  they  had  about  thai  ojie 
Vo\nt,fFherein  Man^s  happinefs  conftfled.  And  they 
were  continually  in  Difputes  one  with  another.  But 
the  Effe^s  of  their  Difputes  was  not  any  greater  U* 
nion  or  any  better  Agreement  in  theirOpinions.  The/ 
were  as  much  divided  after  they  had  difputed  many 
Ages,  as  they  were  at  firft  :  yea  much  more. 

So  there  have  long  been  Difputes  in  the  chriflian 
World  about  Opinions  and  Principles  in  Religion, 
There  is  a  vaft  variety  of  Sefts  and  Opinions  ;  and 
Difputes  have  been  carried  on,  ■'^.ge  after  Age.  with 
great  warmth,  and  thoufands  of  Volumes  have  been 
written  one  againfl  another.  And  all  thefe  Difputci* 
have  not  terminated  the  Differences  that  have  been, 
but  they  fubfift  (iill  as  much  as  ever  :  yea,  they 
increafe  and  muhiply  more  and  more.  In  (lead  of 
ending  ControverHesby  difputing,  they  dobut  increafe 
ihem  :  one  Difpute  only  lays  a  Foundation  for  ano- 
ther. And  thus  the  World  goes  on  jangling  and  con- 
iending,daily  writing  and  printing  ;  be-tng,as  it  were,de- 
luged  with  controverfial  Books :  and  all  to  noPurpofe. 
V  The  increafe  of  human  Learning  don't  bring  thefe 
Controvefies  to  an  KTue,  but  does  really  increafe  and 
muFtiply  them  ;  as  is  evident  in  this  learned  Age, 
^i)d  in  our  Nation,  where  Learning  has  lately  been 
carried  to  a  very  great  height.     There  probably  never 

was 


3o  Mans  natural  Blindnejs  Skr.  \ 

was  aTimc  in  ourNation  wherein  there  was  JTuch  a  vaft 
variety  of  Opinions  in  Matters  of  Religion,!  as  at  this 
D.iy.  Every  now  and  then,  a  new  Scheme  of  chingi 
is  broached,  and  various  and  contrary  Opinions  arc 
mixed  and  jumbled,  divided  and  fubdivided  :  And 
every  new  Writer  is  willing  to  have  the  credit  of  fomc 
liCw  Notion. 

And  after  this  Manner  does  this  miferable  World 
go  on  in  endlefs  Confufion;  like  a  great  Multitude  of 
fool-hardy  Perfons,  who  go  on  in  the  dark,  Humbling 
and  juftling  one  againft  another,  without  perceiving 
any  Remedy  for  iheir  own,  or  affording  any  for  their 
Neighbour's  Calamity. 

Thus  I  have  fliewn  how  the  extreme  blindnefs  that 
poficHes  the  Hearts  of  Men  is  manifelt   in  what   ap- 
pears in  their  Profeflion. 
I   come   now, 

II.  To  {lie'>v,  how  this  is  manifcfl:  in  ihofe  Thingi 
that  arc  ionn^S  by  inward  Experience,  and  are  viiiblc 
in  Men's  Practices  under  the  Light  of  the  Gofpel. 

I.  This  appears  in  their  being  fo  prone  to  be  de- 
ceived fo  many  Ways,*or  being  liable  to  fuch  a  multi- 
plicity of  l^cceirs.  There  areThoufandsof  Delufion- 
in  things  which  concern  the  Affairs  of  Religion,  tha^ 
Men  commonly  are  led  away  with,who  yet  live  under 
ihe  Light  of  the  Gofpel. 

They  are  many  ways  deceived  about  GOD.  They 
think  him  to  be  an  exceeding  diverfe  kind  of  Being  from 
what  he  is.  They  think  him  to  be  altogether  fuch  an  one 
as  themfclves.l  They  are  deceived  about  hlsHolin^fs, 
they  don't  realize  it,  that  he  is  fuch  a  holy  Being  as 
he  indeed  is  :  or  that  he  hates  Sin  with  fuch  an  hatre-i 
ss  he  declares  he  does.  They  arc  not  convinced  ot 
his  Truth,  or  that  he  certainly  will  fulfil  his  Threat- 
nngs  or  his  Promifes. — They  arc  not  convinced  of  luj. 

Judicc  in  punifliingSiii;  as  ho  Joes. 

The) 

t  Pla!.  J.  2  1. 


SfR.V.  in  the  Things  of  Religkn.  8 1 

They  have  very  wrong  Notions  of  Chrifl.  They 
arc  nor  convinced  of  his  Ability  to  fave  them,  or  of 
the  Sufficiency  of  his  Sacrifice  and  Righteoufnefs  j  noc 
of  his  willingnefs  to  receive  them. 

They  commonly  arc  fubjcfl  to  a  great  many  Errors 
about  their  Duty.  They  arc  ready  to  bring  their 
Principles  to  agree  with  their  Pra61ices,  in  flcad  of 
bringing  their  Praftices  to  their  Principles,  as  they  ought 
to  do.  They  will  put  innumerable  falfe  Glofles  om 
the  Rules  of  God's  Word,  to  bend  them  to  a  complii- 
ancc  with  their  Lufts  :  And  To  they  "  put  darknefs 
for  light,  and  light  for  darknefs  j  bitter  for  fA^ect,anft 
fwect  for  bitter." 

They  are  fubje^l  to  Deceits  and  Delufions  abouE 
the  Things  of  this  World.  They  imagine  that  there 
is  Happinefs  and  Satisfaction  to  be  found  in  the  Pro- 
fits and  Pleafures  and  Honors,  which  are  to  be  had 
here.  They  believe  ail  the  deluding  Flatteries  and 
Promifes  of  a  vain  World.  And  they  will  hold  that 
Deceit  and  grand  Dclufion,  That  thefe  Things  are 
the  higheflGood  ;  and  will  a£l  accordingly  ;  will  choofe 
thefe  things  for  their  Portion.  And  they  will  hold 
and  praClife  upon  that  Error,  That  thefe  thin;?'',  arc  ot 
Jong  Continuance,  and  are  robe  depended  upon. 

They  arc  greatly  deceived  about  the  things  of  ano- 
ther World.  They  undervalue  that  heavenly  Glory 
that  is  promifcd  to  the  Saints  ;  and  are  not  much  ler-* 
rified  with  what  they  hear  of  the  Damnation  of  Hell  : 
they  can't  realize  it,  that  the  Torments  of  it  are  fo 
dreadful  as  they  hear  :  and  are  very  ready  to  imagine 
that  they  are  not  eternal,  but  will  fome  time  or  other 
have  an  end. 

They  are  deceived  about  the  State  of  good  Men. 
They  think  tbey  are  not  happy,  but  live  a  nielnnchoiy 
Life.  And  ihey  are  deceived  about  the  Wickec^, 
They  envy  the  Srr^te  of  many  of  them,  as  accountinij. 

F  them 


"Si  Man's  Katural  BUndnefs  SeR.  V, 

ihcm  well  off  "  They  call  the  proud  happy,  *  and 
Wcis  the  covetous,  whom  .God  abhors."  t  And 
ihcy  Hrivc  a  g<cat  Heal  more  after  luch  Enjoy 
mcnts  as  they  have,  tiran  after  Ibch  as  arc  the  Pur- 
licn  of  I  he  codly. 

They  arc  (ubje<^  to  a  ihoufand  Deceits  and  Dclufi- 
on-:  about  ihomfelvos.  They  think  ihcmfclves  wife, 
when  they  are  Fools.  They  are  dcteived  about  their 
ownHe  irts  :  they  ihii^k  ihcm  much  better  ib.anthey  be. 
'J'hey  think  they  fee  many  good  rhings  in  themfclvcs, 
when  indeed  there  is  nothing  good  there.  They 
ippear  lovely  in  their  own'  Eyes,  uhen  ihcy  are 
nothing  but  Lumps  of  Filthincls,  and  their  Huaits  arc 
hke  the  inflde  of  a  Grave,  full  of  dead  iMens  Bones 
and  rotten  Flcfh,  andcrawlingWorms,  and  all  unclcan- 
nefs.  Or  rather,  the  inward  Vault  of  Hell,  that  is  an 
Habitation  of  Devils  and  every  foul  Spirit.  Thofe 
things  in  their  Hearts  are  highly  cHecrned  by  them, 
.which  are  an  Abomiration  in  the  Sight  of  God. 

Men  are  very  prone  to  be  deceived  about  ihcirown 
State  :  to  think  themfelves  fomething.  vihcn  'hey  are 
nothing;  and  ro  fuppofc  ihcmlclves  "rich  and  incrcafcd 
ill  .<5ooc-'i,  and  to  have  need  of  nothing;  when  ihcy 
are  wrcieiicd,  and  miferable,  and  poor,  and  blind, 
'/^.-fid  naked."  Thry  arc  greatly  deceived  about  the 
Prmciplcs  they  a^l  f,  cm.  They  think  they  arc  fJnccrc 
l»\  that. in  which  there  is  noSincerity.  71icy  think  they 
doihofc;  things  from  lovetoGod.vvhich  they  do  only  fn.na 
J<?vetothemfe!ves.  They  call  meerfpeculativcornatu- 
r.i  I  Knowledge,  (pirirua  I  Knowledge  :  and  purConfcicncc 
I'vGracc  ;  and  a  lervile.for  a  child-like  fear  :  and  com- 
jTion  AtTeftions,  that  are  only  from  natural  Principles, 
nnd  have  ;iO  abiding  cftb^S^,  for  high  Difcoveries,  and 
eminent  actings  of  Grace.  Yea,  'lis  coirimon  -with 
Men  to  call  their  viciouc  Difpofiiions  by  the  Name  of 
fome  Vcrtiic.      Th.-'y  call  their  Anger    and    ^jalico, 

zc'd 
•  iMal.  iii.  15.     ■]    ?i\\.  x.   3. 


Ser.  V.  in  the  ThiKgs  of  Religiofj.  83 

zeal  for  the  righteous  Caufc,  6r  zeal   for  the  publiclc 
Good.     They  call  their  Covetcufnefs,  frugality. 

They  arc  vaflly  deceived  about  their  own  Righte- 
oufnefs.  They  think  their  Affections  and  Peforman- 
ces  lovely  to  God,  which  indeed  are  to  him  as  a  men- 
flruous  Cloth.  They  think  their  Tears  and  Refor- 
mations and  Prayers,  fufficient  to  make  Atonement  for 
their  Sins  ;  when  indeed  if  all  the  Angels  in  Heaven 
fhould  offer  themfelves  in  Sacrifice  to  God,  it  would 
not  be  fufBcient  to  atone  for  one  of  their  Sins.  They 
think  their  Prayers  and  Works,  and  religious  Doings, 
a  fufficient  Price  to  purchafe  God's  Favour  and  eccr-- 
nal  Glory  ;  when  they,  as  they  perform  them,  do  no- 
thing but  merit  Hell. 

They  are  greatly  deceived  about  their  Strength.' 
They  think  they  are  able  to  mend  their  own  Hearts^ 
and  work  fome  good  Principles  in  themfelves  ;  whcix 
they  can  do  no  more  towards  it,ihan  a  deadCorpfe  does 
towards  railing  it  ielf  to  Life,  They  vainly  flatter 
ihemfclves,  they  are  able  to  come  to  Chriil 

They  are  greatly  deceived  about  theflability  of  their 
own  Hetirrs.  They  foolifhly  think  their  own  Inten* 
lions  &  Refolutions  of  v/hat  good  they  will  do  hereaf- 
ter,fo  be  depended  on  ;  when  indeed  there  is  no  depcn- 
dance  at  all  to  be  had  on  them.  They  are  greatly 
deceived  about  their  Opportunities.  They  think  that 
the  long  Continuance  of  their  Oppoitunity  is  to  be 
depended  on,  and  th:it,  to  Morro'A^  is  to  be  boaff ed  of; 
v/hen  indeed  there  is  the  utmoft  uncertainty  of  it. 
They  flatter  themfelves  that  they  fhall  have  a  better 
Opportunity  to  feck  Salvation  hereafter,  than  they  ha:vc 
now ;  when  there  is  no  probability  of  it,  but  a  very 
great  tmprobabiliiy. 

They  are  greatly  deceived  about  thqir  own  ACliom 
and  Pra<^iccs.  Their  own  Faults  or-e  ftrangely  liid 
from,  their  Eyes.  They  Tivc  in  i-onny  Ways  tlmt  arc 
^ery  Vrnbecominq  ChrifVians,  but  y.:t  It  cm  riOt  ro  ' 


§4  Mans  natural  Blir.dticfs  Ser.  VL 

^11  fcrftble  of  it.  Thofe  evil  Ways  of  theirs,  which 
are  very  plain  ro  others,  arc  hid  from  them.  Yeajthofc 
very  thin^^s.wl  ich  tluy  ihemfeives  account  greatFaults 
lnothcT9,  yet  they  will  juHify  ihemfeives  in.  Thofd 
thine;'?  for  wliich  they  will  be  very  angry  with  others, 
yet  iliey  at  the  f^me  time  do  ihemfelvcs.and  often  limc^ 
in  a  much  higher  Degree,  and  never  once  think  of  it. 
While  they  arc  zealous  to  pull  the  Mote  out  of  their 
Brother's  Eye,  ihcy  know  not  that  a  Beam  is  in  their 
ovvn  iiye. 

Thofe  Sins  that  they  commit,  which  they  arc  fend- 
b!e  arc  Sins,  yet  they  arc  wofully  deceived  about. 
They  call  great  Sins,  little  ones  ;  and  in  their  own 
Imr.ginaiions,  find  out  many  Excufcs,  which  make  the 
Guilt  very  fmall  ;  while  the  many  heinous  Aggravati- 
ons  are  hid  from  their  Eyes. 

They  are  greatly  deceived  about  themfelves,  when 
they  compare  themfelves  with  others.  They  cfteem 
thcrhfelvcs  better  than  their  Neighbours,  who  are  in- 
deed much  better  than  themfelves.  They  are  greatly 
deceived  about  themfelves,  when  they  compaic  them- 
felves with  GOD.  They  are  very  infenfible  of  the 
differenc*  there  is  between  God  and  them,  and  a6l  in 
many  things  as  if  they  thought  themselves  his  Equals  ; 
yea,  as  if  they  thought  themfelves  above  him.  Thus 
manifold  are  the  Deceits  and  Dclufions  that  Men  fall 
intr. 

2.  The  defperan  Blindnefs  tlyt  is  natural  to  Men, 
appears  in  their  being  fo  ignorant  and  blind  in  things 
that  are  (b  clear  and  plain.  Thus  if  wc  confider  how 
great  GOD  is,  and  how  dreadful  Sin  againft  him  mufl 
be,  and  how  much  Sin  we  arc  guilty  of,  and  of  what 
Importance  it*  is  that  his  infinite  Majefly  Hiould  l>e  vin- 
dicated ;  how  plain  is  it,  that  Man's  Righteoufnefs  is 
infufiicicni  !  And  yet  how  greatly  wilL\Icn  confide  iu 
It  !  How  will  ihcy  a  (bribe  more  to  it,than  can  be  afcri- 
bcd  CDthc  Righteoulncls  of  any,    or  all  of  the  finlefs 


SeR.  VI.  h  the  Things  of  Religion,  85 

and  glorious  Angels  of  Heaven.  So, what  can  be  more 
plain  in  it  felf,  than  that  cternalThings  are  of  infinitely 
greater  Importance  than  temporal  things  ?  And  yet, 
how  hard  is  it  thoroughly  to  convince  Men  of  it ! 
How  plain  is  ir,  that  eternal  Mifcry  in  Hell  is  infinite- 
ly  to  be  dreaded  ?  And  yet  how  few  appear  to  be 
thoroughly  convinced  of  this  !  How  plain  is  ir,  that 
Life  is  uncertain  ;  and  yet  how  much  oiherwife  do 
mofttMen  think  1  How  plain  is  it,  that  if  is  the  higjiell 
Prudence  in  Matters  of  infinite  Concern  to  improve 
the  firll  Opportunity,  without  truQing  to  another  : 
but  yet  how  few  are  convinced  of  this  ?  How  reafo- 
nable  is  it,  confidering  that  God  is  a  wife  and  juft  Being, 
to  fuppofe  that  there  fhall  be  a  future  State  of  Re- 
wards and  Punifhments,  wherein  every  Man  fhall  re- 
ceive according  to  his  Works  ?  And  yet,  bow  does 
this  feem  like  a  Dream  to  mofl  Men, 

What  can  be  in  it  felf  more  plain  and  manlfef],  and, 
eafily  to  be  known  by  us,  if  it  were  not  for  a  flrange 
Blindnefs,  than  We  to  our  felvcs,  who  are  always, 
with  our  felves,  never  abfent  from  ourfelves;  always 
in  our  own  View,  as  it  were,  before  our  own  Eyes? 
Who  have  Opportunity  to  look  into  our  own  Hearts^ 
and  ke  all  tbac  pafTes  there.  And  yet  what  is  there 
that  Men  are  more  ignorant  of,  than  they  are  of  them- 
felves  ?  There  arc  many  vitious  Practices,  the  un- 
Jawfahiefs  of  which  is  very  plain  ;  the  Sins  are  grofs, 
and  contrary  not  only  to  the  Word  of  God,  but  to  the 
Light  of  Nature  :  and  yet  Men  will  often  times  plead 
there  is  no  harm  in  fuch  Sins  :  fuch  as  many  Afts  of 
grofs  Uncleannefs  :  and  manyAc>s  of  Fraud,  InjufliCd 
and  Deceiifulnefs  j  and  many  others  that  might  be 
nientroned. 

There  is  no  one  thing  whatfoevcr  more  plain  and 
manifefl,  and  more  dcmonflrable,  than  the  Being  cf  a 
GOD.  It  is  mmifeft  in  our  felves,  in  our  own  Bodies 
and  Souls,  and  in  ^vcry  thing  about  us  wherc-ever  we 

F  3  turn 


^6  Mans  natural  BUndnc/s  Ser.V. 

turn  our  Eye,  whether  to  Heaven,  or  to  the  Eaitli, 
the  Air  or  ihe  Seas.  And  yet  how  prone  is  the  Heart 
of  Man  to  call  the  Being  of  God  into  qucftion  ?  So 
inclined  is  (he  Heart  of  Man  to  Biindncfs  and  Dclufion, 
that  it  is  prone  to  Atheifm  it  (elf. 

:j.  The  greatnefs  of  the  blindnefs  of  the  Heart  of 
!Man  appcas  in  that  fo  little  a  thing  will  deceive  him, 
and  confound  his  Judgment  of  things.  A  little  felf- 
jntcrcfl ;  or  only  the  Bait  of  fome  fliort  Gratification 
of  a  fcnfual  Appetite  ;  or  a  liictle  Hiring  of  Paffion, 
will  blind  Mens  Eyes,  and  make  them  argue  and  judge 
xnoft  rirangcly  and  pcrverfely.  and  draw  up  the  moft 
abfurd  Conclufions ;  fuch,  as  if  they  were  indifferent, 
they  would  fee  to  be  moll  unrcafonablc.  The  Devil 
finds  cafy  Work  with  Men,  to  deceive  them  a  ihoufand 
Ways  :  which  is  an  Argument  of  the  great  weakncfs 
and  blindnefs  of  our  Minds.  Asa  little  Child,  thai  is 
weak  in  Underftanding,  is  very  eafily  deceived. 

4.  The  v/ofulncfs  of  the  blindnefs  that  poiHfTcs  the 
Hearts  of  Men  naturally,  appears  in  their  being  all 
naturally  totally  ignorant  of  that  in  God,  which  ihey 
had  moft  need  to  know  ;  viz.  the  glory  and  excellency 
of  his  Nature.  Tho'  our  Faculties  which  we  have  a- 
bovc  the  Beads  were  chiefly  given  us,  that  wc  migh.t 
know  this  ;  and  tho'  it  be  that  v.'ithout  the  knowlegc  of 
vyhich,  all  other  Knowledge  will  fignify  nothing  to  us; 
r.nd  our  Facuhics  are  as  capable  ot  it,  as  of  any  other 
Knowledge  whatfoevcr  ;  and  that  which  is  as  plainly 
and  abundantly  manifcQed  as  any  thing  whatfoever  in- 
numerable Ways,  both  in  the  Word  anJWorks  of  God  : 
yet  all  Men  naturally  arc  tr^tally  ignorant  of  iiiis  ;  as 
jr.noranr,  as  one  born  blind  is  of  Colours.  Ndtnral 
Men  of  the  greateft  Abilities  and  Learning,  are  as  ig- 
norant of  it,  as  the  wcakcfl  and  the  mofl  unlearned  ; 
yea,  as  ignorant  as  the  vcrySiocks  and  Stones  \  for  ihey 
ice,  and  can  fee  nothing  ar  a',!'  of  ir. 


S-ER,  V.  /«  the  Thhigs  of  Religiom  Zj 

5*.  It  appears,in  that  they  are  i^  blind  in  thofe  fame; 
Things  in  religious  Matters,  which  they  are  fufficiently 
fenfible  of  in  other  Matters.  In  temporal  things  they 
are  very  fenfible  that  it  is  a  point  of  Prudence  to  improve 
ll^e  firii  Opportunity  in  things  of  great  Impotiance.. 
JBut  in  Matters  of  Religion,  w.hich  are  of  infinitely  the 
greatefl  Impoitancc,  they  h.ive  not  this  difccrning. 
]n  temporal  Matters  they  are  fenfible  ir  is  a  great  folly 
long  to  delay  and  put  o^]  when  Life  is  in  danger,  and 
all  depends  upon  that.  But  in  the  Concerns  of  iheir 
Souls,  they  are  infenfible  of  this  Truth.  So  in  the, 
Concerns  of  this  World  they  are  fenfible  it  is  Prudence 
to  improve  times  of  fpecial  Advantage to  em- 
brace a  good  offer  when  made  them They  are  fer4  • 

fible  that  things  of  long  Continuance   are  of  greater. 

Importance,  than  thofe  of  fhort  Durarion Yei  in 

religious  Concerns,  none  of  thefe  Things  arc  fcnfibly 
difcerned.  In  temporal  things  they  are  fufficiently  fen- 
fible, that  'tis  a  point  of  Prudence  to  lay  up  for  here- 
after, in  Summer  to  lay  up  for  Winter — to  lay  up  for 
their  Familiei,  after  they  are  dead  *.  but  Men  do  not 
generally  difcern  the  Prudence,  in  making  a   proper 

Frovifion  for  a  future  State In  Matters  of  Imporr 

tance  in  this  World,  they  are  fenfible  of  the  wifdom  of 
taking  thorough  care    to  be  on  fu re  Grounds.     But  in 

their  Soul's  Concerns,  they  fee  nothing  of  this 

Our  Saviour  obferved  this  to  be  the  Cafe  with  the  Jews 
when  he  was  upon  Earth.  •'  Ye  Hypocrites,  yc  can 
difcern  the  face  of  the  Skie,  and  of  the  Earth  :  but 
how  is  it  that  ye  do  not  difcern  this  time  .^"| 

6.  The  dcfperate  blindnefs  that  naturally  pofltfles 
the  Hearts  of  Men  under  the  Gofpel,  appears  in  their 
remaining  fo  ftupidly  infenfible  and  deceived,  under  fo 
great  Means  of  ]n[tru6tion  and  Convidion.  If  they 
were  brought  up  under  heathcanifh  Darknefs,  it  would 

no: 

f  Luk   xii.  56. 


S8  Mans  raiural  Bl'mdr.efs  Shr.  IV. 

not  be  fo  full  a  Dcmonflraiion  of  it  j  but  thus  ihcy  re- 
main, ibo'  under  the  clcarcft  Light,  und«r  the  glorious 
Light  of  the  Gofpei,  where  they  enjoy  God's  own  In- 
flrU(51ions  in  his  Word,  in  a  great  fulnefs&:  plainnefs.  and 
liave  thcEvidcnce  and  Truth  of  things  fet  before  them 
from  time  to  time  in  the  plaincfl  manner.     They  have 

the  A rgumcnts  of  God'sBcing  &  Perfection- of  ano- 

thcrWorld Are  told  how  eternal  things  are  of  grea- 
ter Importance  than  temporal Of  what  Impor- 

tcncc  it  is  lo  efcapc  eternal  Mifery.     How  mnch   it  is 

worth  while  to  take  Pains  for  heavenly  Glory 

How  vain  thejr  ownRighreoufhefs  U But  yet 

And  they  have  not  only  great  Means  of  Inftru(5tion 
in  God's  Word,  but  alfo  in  Providence.  They  have 
xhc  Evideiices  of  the  fl^crtncfs  aud  uncertainty  of  Life. 
•'^  He  (eeth  that  v/ife  Men  die,  likcwife  the  fool  and 
the  brutifnPcrfon  perifh,  and  leave  their  Wealth  to  o- 
thers."  Yet  "their  inward  thought  is, that  theirHoufcs 
ftall  continue  for  ever,  and  their  dwelling  Places  to  all 
Generations  :  They  call  their  Lands  after  tlieir  own 
Names.  Neverthelefs  Man  being  in  Honor,  abideth 
rot :  He  is  like  the  Beafls  that  perifb.  This  their 
way  is  their  folly  :  yet  their  Pcflcrity  approve  their 
layings.**  They  find  iheWorld  is  vain  ^unfatisfsif^ory. 
—  They  find  the  great  inflability  and  treachery  of 
xbeir  own  Hearts;  and  how  their  own  good  Intentions 

and  Refolutions  arc  not  to  be  depended  on They 

ofren  find  by  Experience,  their  Attempts  to  make  them 
better  fail But  yet 

Such  abundant  Evidence  is  there,  both  in  what  ap- 
pears in  the  open  ProfclTion  of  Men  •,  and  alfo  by  what 
is  found  in  their  inward  Experience,  and  is  evident  in 
their  Praflice,  of  the  extreme  and  bruiifli  Ignorance 
and  blindncfs,  which  naturally  pclTeircs  their  Hearts. 


SERMON 


SERMON     VI. 

PSALM  xciv.  8,  9,  10,  II. 
UnJerftand,  ye  brutijh  among  the  Teople  :  end  ye 
Fools,  vjhen  will  ye  be  wife  ?  He  that  planted 
the  Ear,  Jim  tl  he  not  hear  ?  he  that  formed  the 
Eye,  /hall  he  not  Jee  ?  He  that  chafiijeth  the 
Heathen,  Jhall  he  not  corre8  f  he  that  teacheth 
Man  Kncivledgeyflmll  he  not  know  ?  TheLord 
knowetb  the  Thoughts  of  Man^  that  ihty  art 
vanity. 

Doctrine. 

TlHERE  is  an  extreme  and  brutifb  BUndnefs  in 
Things  of  Religion  ^-which  naturally  fojftffes  the 
Hearts  of  Men, 

ggSgAVING  fhewnhow  the  Truth  of  thcDoaw 
^  H  ^  rine  is  cvident,both  by  what  appears  in  Mens 
^  ^  open  ProfefTion,  and  by  thofe  Things  which 
O^Sil  ^^^  found  by  inward  Experience,  and  are 
manifeft  by  what  is  vifible  in  Mens  practice  ;  1  pro- 
ceed to  the 

APPLICATION. 

The  firft  Ufe  may  be  of  Inflru£lion,  in  the  follow- 
ing Panieulars, 

I.  By  this  wc  may  fee  how  manifeft  are  the  Ruins 
of  the  fall  of  Man.     It  is  obfervable  in  all  the  Kinds 

of 


90  Mans  natural  Blindnefs  Ser.  VL 

of  God's  Creatures  that  we  bchokl,  that  they  have  thofc 
Properties  and  Q^ial'Kics  which  are  every  way  propor- 
tionM  to  their  End  ;  fo  that  they  need  no  more,  they 
fland  in  nccil  of  no  greater  degree  of  Perfection,  in  or- 
der well  to  anfwcr  the  Ipfdnl  ufc  for  whieh  ihey  feem 
to  be  defigncd.  The  brute  Creatures,  Birds,  BeaHs, 
Fifhcs,  ^nd  Infers,  tho'  there  be  innumerable  Kinds  of 
them,  yciiil  fecm  :o  have  fuch  a  decree  of  Perception 
and  Perfection  given  rhem,  as  bell  fuits  their  Place  in 
the  Creation,  and  th(ir  manner  of  living,  and  the  Ends 
for  which  they  were  made,  llure  i?  no  dc  feCt  vidble 
in  them  :  they  :ire  pcrf'.  cl  in  their  kind  ;  there  feems 
to  be  nothing  wanting,  in  order  to  th^ir  filling  up  their 
•Place  in  the  World.  And  there  can  be  no  realonaDJe 
Doubt  but  that  it  was  fo  at  firfl  with  Mankind  It 
is  not  rcafonablc  to  (lippofe,  that  God  would  mrke 
many  thoufaiuls  of  Kinds  cf  C  eaiurcs  here  in  this  lower 
World,  cind  one  Kir.d  ti,e  highcft  of  them  all.  to  be 
the  Head  of  the  refl  ;  and  that  all  the  reft  (hould  be 
compleat  in  their  Kinds,  every  way  endowed  wiih  fuch 
Qualifications  as  are  proportioned  to  their  \J^e  &End  : 
And  this  moft  noblcCreature  of  all,  only  left  exceeding 
imperfcCi,  notorioufly  defiituteof  what  he  principally 
{lands  in  need  of  to  anfwer  the  End  of  his  being. 

The  principal  Fncuity  by  which  God  has  diflin- 
guifhed  this  noble  Creature  from  the  reft,  is  hi<^  Un- 
derflandmg  :  But  woul  i  God  fo  d'lllinguifh  Man  in 
his  creation  from  other  Creatures,  and  then  feal  up  that 
Underffanning  with  fuch  an  extreme  blindncfs,  as  to 
render  it  ufekfs,  as  to  the  principal  Ends  of  it  ;  and 
wholly  to  difenablc  him  from  anfwcring  the  Ends  of 
an  underffandinr  Crcaiurc,  and  to  ni>ke  his  Under- 
Handing  rather  a  mifery  rarlicr  than  a  bleffing  tdhim  ; 
and  rendering  him  much  more  mifchievous  than  ufef  ul  ? 

Therefore,  if  the  Scripture  had  not  told  us  {o»  yet 
we  might  fafcly  conclude,  that  Mankind  are  not  now, 
as  they  were  mule  at  Hrlt  j  bur  ihar  ihey  are  in  a  fal- 
len State  and  Condition,  IL 


SeR.  VL  /«  the  Thirgs  of  Religion,  ^i 

II.  From  what  has  been  faid,  plainly  appears  the 
abfokue  necefficy  of  divine  Revelation.  The  Deiflg 
deny  the  Scripture  to  be  the  Word  of  God,  and  hold 
that  iliere  is  no  revealedReligion  ;  that  God  has  giveri 
Mankind  no  other  Rule  but  his  own  Reafon ;  vi/hich 
is  fufficient,  without  any  Word  or  Revelation  from 
Heaven,  to  give  Man  a  right  underHanding  of  di- 
vine Things,  and  of  his  Duty.  But  how  has  it  prov- 
ed in  fa6l  ?  How  much  trial  hiS  there  been,  whe- 
iher  Man's  Reafon,  without  a  Revelation,  would  be 
jufficient  or  no  ?  The  whole  World,  excepting 
one  Nation,  had  the  trial  from  about  Mofes\  time,  to 
the  coming  of  Chrifl,  about  fifteen  Hundred  YeSirsJ 
And  was  not  this  long  enough  for  a  trial,  whether  • 
Man's  Reafon  alone  was  fufficient  to  inflrudl  him  ^ 
ThofeNations/who  all  that  time  lay  in  fuch  grofs  dark- 
nefs,  and  in  fuch  a  deplorable  helplefs  Condition, 
had  the  fame  naiural  Reafon  that  the  Dcifls  have. 
And  during  this  time,  there  was  not  only  one  Man. 
or  a  Succeffion  of  fingle  Perfons  that  had  the  trial, 
whether  their  own  Reafon  would  be  fufficient  to 
lead  them  to  the  Knowledge  of  the  Truth  ;  but  all 
Nations,  who  all  had  the  fame  human  Faculties 
that  we  have.  If  human  Reafon  is  really  fufficient, 
and  there  be  no  need  of  any  thing  elfe,  why  has  it  ne- 
ver proved  fo  ?  Why  has  it  never  happened,  that  {^o 
much  as  one  Nation,  or  one  City  or  Town,  or  one 
Affembly  of  Men  have  been  brought  to  tolerable  Noti- 
ons of  divine  Things,  unlefs  it  be  by  the  Revelation 
coniained  in  the  Scriptures  P  If  it  were  only  one  Na- 
tion that  had  remained  in  fuch  Darkncf3,the  trial  might 
not  be  thought  io  great  ;  becaufe  one  particular  Peo- 
ple might  be  under  (ome  Difadvntages,  which  were  pe- 
culiar. But  thus  it  has  been  wiih  all  Nations,  except 
ihofe  which  have  been  favoured  with  the  Scriptures, 
an  1  in  all  Ages.  Where  is  any  People,  who  to'  this 
Day  have  ever  delivered"  thcmfelvcs  by  their  own  Rea- 
f;>n,or  have  been  delivered  v/ithout  Light  fetch'd  from 

the 


•k- 


^2  Mans  fiatural  BlinJnefs  Ser.VI. 

the   Scriptures,  or  by  Means  of  the  Gofpcl  of  Jefus 
Chrift  ? 

If  human  Reafon  is  fufficicnt  without  the  Scripture, 
"'tis  Itrange  that  in  thefe  latter  Ages,  fince  Navigation 
has  been  been  fo  improved,  and  ^mefrica  and  many 
ether  Parts  of  the  World  have  been  difcovercd,  which 
were  b-forc  unknown  ;  and  many  hundreds  of  Nati- 
ons have  been  found  out,  which  the  chriftian  World 
before  knew  hothing  of:  1  fay,  'tis  very  nrange,lhat 
aming  all  thefe  newly  difcovcr'd  Nations,  no  one  Na- 
tion h  IS  any  where  been  found  already  enlightned  and 
p.^fT  (Td  of  true  ^'otions  about  the  Divine  Being  and 
his  )^er(e(5\ions.  and  free  from  heathcniili  Darkncls,  by 
vcrtue  ofthai  humanReafon,thcy  have  been  poircfTed  of 
this  i^o  many  ihoufandYears.  The  many  poor,barbarous 
Nations  lure  in^^z/z^r/Vc  had  the  faculty  ofhumanRea- 
fon  to  do  what  they  pleafed  with,  before  the  Europeans 
came  hiiher,  and  brought  over  the  Light  of  the  Gofpcl. 
If  this  human  Reafon  alone  was  fufricicnt,  it  is  flrange 
no  one  People  were  found,  in  any  corner  of  the  Land, 
who  were  helped  with  their  Reafon. 

There  has  been  a  great  irial  as  co  what  Mens  Rea- 
fon can  cio,  without  divine  Help,  in  thofe  endlefs  Dif- 
putes  that  have  been  maintained.  If  human  Reafon 
alone  could  help  Mankind,  it  might  be  expelled  that 
thefe  Difpuies  would  have  helped  them,  and  have  put 
an  end  to  Mens  darkncfs.  The  heathen  Philofophcrs 
had  many  hundreds  of  Years  to  try  their  Skill  in  this 
way  ;  but  all  without  c^c£t. 

That  divine  Revelation,  which  the  Church  of  God 
has  been  polTcfTed  of.  has  been  in  the  World  "  as  a 
Light  (hining  in  a  dark  Place,  f  'Tis  the  only  Reme- 
dy whxh  (tod  has  provided  for  the  miferable,  brutifli 
blindnef  of  Mankind  :  a  Remedy  without  which,  this 
fallen  World  of  Mankind  would  have  funk  down  for 
ever  in  barbarifm  and  brutality  without  any  Remedy. 

Ic 

f  2  Pet.  i.   19. 


Ser.  VL        in  the  Things  of  Religion.  93 

Ic  is  the  only  means  tbst  the  true  God  has  made  fuc- 
cefsful  in  his  Providence,  to  g've  the  Nations  cf  the 
World  the  Knowledge  of  hlmiclf  ;  and  to  bring  theiu 
off  from  the  worfiiip  of  falfe  gods. 

If  human  Reafon  be  the  only  proper  Means,  tho 
Means  that  God  has  defigned  for  the  enlightening  of 
Mankind,  'tis  very  (Irange  that  it  has  not  been  fq  iici- 
ent  for  this,  nor  has  anfwered  this  end  in  any  one  In- 
fiance.  All  the  right  fpeculative  knowledge  of  the  true 
God,  which  the  DciRs  themfelves  have,  has  been  de- 
rived from  divine  Revelation 

How  vain  is  ic  to  diipate  againft  Fa6t,  and  the  Ex- 
perience of  fo  many  thou  fand  Years  P  And  to  pretend 
that  human  Reafon  is  fufficient  without  divine  Reve- 
lation, when  fo  many  ihoufand  years  Eifperience, among 
io  many  hundreds  of  Nations,  of  difJerenc  Tempers, 
Circumftances  and  Interefts,  has  proved  the  contrary  ? 
One  would  think  that  all  fiiould  acknowledge,  that  {6 
long  a  time  is  fufficient  for  a  trial  ;  efpecially  confider- 
ing  the  Miferies  that  the  poor  Nations  of  the  World- 
have  been  under  all  this  while,  for  want  of  Light ; 
The  innumerable  temporal  Calamities  and  Miferies  ; 
fuch  as  facrificingChiidren,  and  many  otherCruelties  to 
others,  and  even  themlelves  :  befides,  that  eternal  Per- 
dition, which  may  reafonably  be  fuppofed  Jo  be  the. 
Confcquence  of  fuch  Darknefs. 

III.  This  Do6irine  fhould  make  us  fenfibje,  how 
great  a  Mercy  it  is  to  Mankind,  that  God  has  fent  his 
own  Son  into  the  World, to  be  the  Light  of  theWorld. 

The  Dodrine  fhews  what  great  need  we  (land  in  of 
fomeTeacher  to  be  fcnt  fromGod.  And  even  fome  of 
the  vAkv  Men  among  the  Heathen  faw  the  need  of  this. 
They  faw  that  they  difpated  and  jangled  among  them- 
felves  without  cominc;  to  a  fatisfying  difcovery  of  ihe 
Truth  ;  nnd  hence  they  faw  the  need  there  was  of  5 
Teacher  fent  from  Heaven  ;  and  fpake  of  fuch  a  thing. 
.And  ic  is  a  wonderful  Inftance  of  divine  Mercy  that 


5? 4  Mans  natural  BiiniUic/s  Se:^.  VI, 

God  has  fo  bclicld  us  jn  our  low  Efhtc,  as  'to  pro- 
-vidc  fuch  a  glorious  Remedy.  He  han't  oAly  feiu 
fomc  created  Angel  to  inftruft  us'  but  his  ov/n  Son, 
who  is  in  the  Bof  m  of  the  Father,  and  oF  the  f-ime 
Nature  and  ElTence  with  him  ;  and  therefore  infiniieiy 
better  acquainted  with  him,  and  more  fufficient  to  teacii 
a  blind  World.  He  has  fcnt  him  to  be  the  Light  oF 
the  Woild,  as  he  fays  of  himfelf,  "  I  am  come  a  Light 
into  the  World.f  When  he  came  he  brought  glorious 
Light  into  the  World.  It  was  like  the  Dayfprir.g 
from  on  high,  vifiting  a  dark  W^orld.  as  Zacharras^ob- 
ferves.  |I  AfrerChrift  came,  then  the  gloriotis  Gofpi! 
began  to  fpread  abroad  in  the  World  into  one  Na?!on 
and  anotlier,  deliverinc^  thofe  "that  had  (at  inDarknefk 
and  in  the  Region  of  the  fhadow  of  Death.'* 

What  rcafon  have  we  to  rrjpycc  and'praife  God,  :hat 
he  has  made  fuch  exxellent  Provifion  fpr  us;  and  h.s 
fee  fo  glorious  a  Sun  in  our  Firmament,  fueh  a 
of  Righteoufnefs,'*  after  we  had  extinguifiicd  thclw.^;,t, 
which  at  firft  enlightened  us  ;  and  had.  as  it  were, 
brought  theWorld  into  that  State,  in  vhich  it  was  wl'ic:! 
"  wiihout  Form,  and  void,  and  Durkiiefs  v/as.. on.ibe 
face  of  it",  f  ^        *  * 

The  glory  of  that  Light  which-  God«has  fent  in:-* 
the  World,  is  fully  anfwerable  to  the  grofsneft  of  that 
Daiknefs  which  filled  the  World.  For.  Chrijl"  wlio 
came  to  enlighten  u%  is  Tru:h  and'I^ighi  it  fdlf,  and 
the  Fountain  of  all  Light.''  **-i^e  is  Ljght,  :"^  '- 
him  is  no  daiknefs  ui  all.''i|  **  •  . ' 

IV.  Hence  we  may  learn,  \vhat  mud  be  tlie  thing 
that  will  bring  to  pafs  tNofe  glorious  Days  of  Light, 
which  arc  fpoken  of  in  God  s  Word. 

7  ho'  Mankind  be  fallen  into  fuch  Darknefs,  and  liic 
"World  is  mofllyin  the  Kingdom  of  Darknels  :  yet  the 

*  Scripture 

+  joH.   x\.  46.     j]  Luk.  1.-7.78,79      •  S<c  Jff.  iv.  2 z,  2-3, 


Se«.  VL  //;  the '^.b'njgs  of  Religion,  <j^ 

Scripture  ofr-cn  fpeaks  of    a   c^Iorious   Day,    whcrc'ii 

Jjght  fhall  fill  the  Earth.     "  For  behold  the  darknels 

fliall  cover  the  Earth,  and  grofs  darknefs  the  People, : 

•   but  the  Lord  fliall  anfe-upon  thee,  and  his  glory  iTiall 

'*vbc  Teen  upon  thee.     And   the  Gentiles  fliall   come  to 

thy  Light,  and  Kings  ro  the  brightnefs  of  thy  rifing."* 

'  -  "  And  he  will  deltroy  In  this  Mountain, the  i'ice  of  the 

*'  covering  caft  over  all  People,  and  the  vai)  that  is  fpread 

*,  -over  all  Nations  ''  ^     "  The  knowledge  of  God  fh:ill 

'   "fifl  the  Earth,  as  the  Waters  cover  the  Seas  "| 

By. what  we  have  heard,  we  may  on  good  Grounds 

conclude,    that  v;henever  this  is  accompli  died,    it  will 

not  be  effef^ed  by  human  Learning,   or  by  the  fkill  or 

Wifd.grfi  of  great  Men.     What  has  been  before  obferved 

^  .  df  this  learned    Age,  is  an  Evidence  of  this  ;  wherein 

i^irjtual  Darknefs  does  {"o  increafe,  with  theincreafe  of 

Learning.     God  will  again  make  foolifli    the   wifdom 

of  this  World  ;  and  will,  as  it  were,  fay  in  his  Provi- 

.     dence,  '*  Where  is  the  wife  !  where  is  the  Scribe  1  where 

'  >.  «5;the  difpurer  of  this  World  V 

^'^  •   When  this  fhall  be  accompliHaed,    it   will   be    by  a 

"'remarkable  pouring  vut  of  God's  own  Spirit,  with  the 

plai/i  ppeaching  of  the  Gofpei  of  his  Son  ;  the  prcach- 

•*ina  of  the  fpiritual,  myilerious  Do(^rines  of  Chrill  crii* 

^   ciiied,  wh'cli  to  the  learned  Men  of  this   World    are 

fooli(hne5.'    By  the   Spirit  of  God  accompanying  the 

Jpreaching  of  thofe  Do£irnes,  which  are  theftumbling- 

.>   Block  of  thi;?  learned  Age.     "Not  by  might, nor  power, 

V  but  by  my  Spirit,  faith  the  Lord  ot  jfioUs/'t     It  will 

not  be  by  the  enticing  Words  of  [Vlan's  wifdom ;  but 

by  the  demonCtration  of  the  Spirit,  and  of  Power.     Not 

by  the  wifdom  of  this  World,   nor   the  Princes  of  this 

World,  that  comes  to  nought  :   but  by  the  Gofpei,  that 

contains  the  wifdom  of  God   in  a  Myffery,  even  the 

hidden  Wifdom,  which  none  of  thcPrinces  of  thisWorld, 

whtv  have    nothing   to    chlighien  them  but    th.cir  own 

learning,  know  any  thing  of.  T<  z 

*  Ifai.  !x.   2,   3,     f  Ifai.  xxv.   i.     4  Ifai.  xi.  6, 


9 6  Mans  natural  Blindne/s  S^R.  VI. 

The  spirit  of  God,  whvo  fr.archcs  all  things,  even  the 
deep  things  of  GoJ,  mud  reveal  it.  For  let  natural 
^Kn  be  never  fo  worjdly  wife  and  learned,  they  rc- 
Ct  ive  nut  the  things  of  the  Spirit  :  they  are  foolifhncfs 
to  ihcm  ;  nor  can  they  know  ihcm,  bccaulc  they  are 
fp'rirually  difcerncd. 

This  great  cffecl,  when  ic  Is  acccmplifhed,  will  be 
a  glorious  cf\':^  indeed  :  ami  it  will  be  accomplifhed 
in  fuch  a  manner,  as  mod  remarkably  to  fhew  it  to  be 
the  Work  of  God,  and  his  only.  It  will  he  a  more 
glorious  Work  of  God  than  that  which  we  read  of  in 
the  beginning  of  Genefis.  "And  the  Earth  was  with- 
out form  and  void,  and  darknefs  was  upon  the  face  of 
the  deep.  And  the  Spirit  of  God  moved  upon  the 
face  of  the  Waters  :  And  God  faid,  Let  there  be  light, 
and  there  was  light."  f 

V.  Hence  vvc  may  learn  the  mifery  of  all  fuch  Per- 
fons,  as  are  under  the  Power  of  the  darknefs,  which 
naturally  polTelFes  their  Hearts.  There  are  two  de- 
grees of  this  mifery. 

.  I  That  which  all  that  are  in  a  natural  Condition 
arc  the  fuhjc^fs  of.  The  Do<f^rine  fhews,  that  all  fuch 
a<5  arc  in  a  natural  Condition,  are  in  a  mifcrable  Con- 
diiion  :  for  they  arc  in  an  extremely  dark  and  blind 
Condition.  'Tis  uncomfortable  living  in  outward 
Daiknefs.  What  a  forrowful  Stare  fliould  we  all  be 
in,  if  the  Sun  fhould  no  more  rife  upon  us.,  and  the 
Moon  were  to  with-draw  her  fliining,  and  the  St^rs  to 
be  put  our,  and  we  were  li^^  fpcnd  the  reft  of  our  time 
in  darknefs  ?  The  World  would  Toon  periih,  in  fuch 
Darknefs.  It  was  a  great  Plague  in  Egypt,  when  they 
had  a  total  Darknefs  for  three  Days.  Outward  blind- 
rcfs  is  juflly  looked  upon  as  a  great  Calamity.  They 
who  ffrc  deprived  of  iSight.  are  deprived  of  the  mo4l 
noble  of  the  Senfes  ;  they  have  no  benefit  of  external 

Lif'lu  , 
f  Gen,  i.  2,  3, 


Ser.  VI.  in  the  Things  of  Religion.  97 

Li^bt,  one  of  ihe  mod  excellent  and  needful  of  the 
Things  which  God  has  made  in  the  vifible  Creation. 
But  they  who  are  without  fpiritual  Sight  and  Light, 
are  deftitute  of  that  which  is  far  more  excellent  and 
neceflary. 

That  natural  Men  are  not  fenfible  of  -heir  blindnefs, 
and  the  Mifery  they  are  under  by  Reafon  of  ir  is  no 
Argument  that  they  are  not  miferable.  For  it  is  very 
much  the  Nature  of  this  Calamity  to  be  hid  from  it- 
felf,  or  from  thofc  who  are  under  it.  Fools  are  not 
fenfible  of  their  Folly.  Solomon  fays,  *"  The  Fool 
"  is  wifer  in  his  own  Conceit,  than  feven  Men  that 
•'  can  render  a  Reafon."  *  The  moft  barbarous  and 
brutifh  Heathen  are  not  fenfible  of  their  Qwn  Dark- 
nefs ;  are  not  fenfible  but  that  they  enjoy  as  great 
Light,  and  have  as  good  Underftanding  of  Things,  as 
the  mod  cnlightned  Nations  in  the  World. 

2.  Another  Degree  of  this  Mifery.  is  of  thofe 
who  are  judicially  given  up  of  God,  to  the  blindnefs 
of  their  own  Viinds.  The  Scripture  teaches  us  that 
there  are  fome  fuch  **  What  then?  Ifracl  hath  not 
*'  obtained  that  which  he  fecketh  for,  but  the  E^lelti- 
"  on  hath  obtained  it,  and  the  reft  were  blinded."  § 
"  But  their  Minds  were  blinded:  for  untill  this  Day 
*'  remaineth  the  fame  Veil  untaken  away."  X  "  And 
*'  he  faid,  go  and  tell  this  People,  hear  ye  indeed,  but 
f*  underftand  not;  and  fee  ye  indeed,  but  perceive  not. 
**  Make  the  Hctrt  of  this  People  fat,  and  their  Ears 
*'  heavy,  and  fhuc  their  Eyes;  left  they  fee  with  their 
"  Eyes,  and  hear  with  their  Ears,  and  underftand 
"  with  their  Hearts,  and  convert  and  be  healed.'*  || 
This  Judgment,  when  it  is  inflidlcd  on  Men,  is  com- 
monly for  theContempt  and  Abufc  of  Light  which  has 
been  offered  them.  Fo-  the  commiftion  of  prefumptu- 
ous  Sins,  and  being  obftinate  in  Sin,  and  refifting  the 

G  Holy 

*Prov.  xxvi.  16.  §  Rom,  xl  7.  J  2  Cor,  iii.  14.  \  Ifai.  vi.  p.  ic. 


9?  Mans  natural  Blindnefs  SeR.  VI. 

Ho^y  Ghof},  after  many  gracious  Calls  and  Counfeis, 
Warnings  and  Reproofs. 

Who  the  particular  Perfons  are,  that  are  thus  judici- 
ally given  up  of  God  to  the  blindnefs  of  their  Minds, 
is  not  known  to  Men.  But  we  have  no  Reafou  to  fop- 
pofe  that  there  are  not  Multitudes  of  them  ;  and  mod 
in  Places  of  the  greateft  Light.  There  is  no  manner 
of  Reafon  to  fuppofc,  that  this  Judgement  which  is 
fpokcn  of  in  Scripture,  is  in  a  great  Meafure  peculiar 
to  thofe  old  Times.  As  there  were  many  that  fell  un- 
der it  in  the  Times  of  the  Prophets  of  Old,  and  of 
Chrifl  and  his  Apoftles;  fo  doubtlefs  there  are  now  i 
Days  too.  And  tho*  the  Perfons  are  not  known,  yet 
doubtlefs  there  may  be  more  Reafon  to  fear  it  concern- 
ing fome  than  others.  All  that  are  under  the  Power 
of  the  blindnefs  of  their  own  Minds,  are  miferable; 
but  fuch  as  are  given  up  to  this  Blindnefs,  arc  efpeci- 
ally  miferable  :  For  they  arc  refcrved,  and  fcaled  over 
to  the  blacknefs  of  darknefs  forever. 

And  the  Confidcration  of  what  has  been  faid  of  the 
clefperate  blindnefs  which  poffefTes  the  Hear-ts  of  all 
naturally,  may  well  be  terrifying  to  fuch  as  are  yet  in 
a  Chriniefs  Condition  in  this  place  of  Light,  where  the 
Gofpcl  his  been  fo  long  enjoyed,  and  where  God -hag 
in  'J'imcs  part,    fo  wonderfully  poured  out  his  Spirit. 

And  let  fuch  Perfons,  for  their  awakening,  confider 
the  following  Things. 

I.  That  tliey  are  blinded  by  the  God  of  this 
World.  Their  blindnefs  is  from  Hell.  This  Dark- 
nefs which  natural  Men  are  under,  is  from  the  Prince 
of  Darknefs.  This  the  Apoftle  fays  exprefly  of  thofe 
who  remain  in  unbelief  and  blindnefs  under  the  Gof- 
pcl. *'  But  if  our  Gofpei  be  hid,  it  is  hid  from  them 
•'  that  are  loff  ;  in  whom  the  God  of  this  world  hath 
*'  blinded  tiieMinds  of  them  that  believe  not.*'f  7  hey 
^belong  to  the  Kingdom  of  Daiknefs.     In  chat  Carkneis 

;\vhiclt 
t  ;*  Cor.  iy.  3,  4. 


SeR.  VI.  iff  the  Things  of  Religion.         99 

.which  reigns  in  their  Souls,  the  Devil  reigns,  and  holds 
his  dominion  there. 

2.  Confider,  how  God  in  his  Word  manifefts  hi  Ab- 
horrence and  Wrath  towards  thofe  who  remain  Co  fot* 
tiflily  blind  and  ignorant,  in  the  midft  of  Light.  How 
does  God  fpcak  of  them  !  ''  Have  all  the  workers  of 
Iniquity  no  Knowledge  ?"*  *'  Forty  Years  long  was  I 
grieved  with  this  Generation,  and  laid,  it  is  a  people 
Ikat  dp  err  in  their  Heart,  and  they  have  not  known 
my  Ways.  Unto  whom  I  fwe.ar  in  my  Wrath,  that 
they  fhoald  not  enter  into  myReft."  |I  *'  TheOx  know- 
eth  his  Owner,  and  the  Afs  his  Mafter's  Crib:  But  If- 
fael  doth  not  know,  my  People  doth  not  confider.  Ah 

iinful  Nation  1 -they  have  provoked  the  Holy  One 

.of  Ifrael  unto  Anger."  %  *'  It  is  a  People  of  no  Under- 
ftanding;  therefore  he  that  made  them  will  not  have 
Mercy  on  them,  and  he  that  formed  them  will  fliew 
them  no  Favour."  §  <*  My  People  is  foolidj,  they 
have  not  kmown  me,  they  are  fottifh  Children,  and 
they  have  no  Undei  (landing :  They  are  wife  to  do  Evil, 
but  to  do  Good  they  have  no  Knowledge."  f  "  De- 
iclare  this  in  the  Houfe  of  Jacob,  and  publifh  it  in  the 
Jioufe  of  Judah,  faying,  hear  now  this,  O  foolifh 
People,  and  without  Underftanding,  which  have  Eyes 
^nd  fee  not,  which  have  Ears  and  hear  not.  Fear  ye 
not  ME  faiih  the  Lord:  Will  ye  pot  tremble  at  MY 
Prefence."  (a) 

3.  Confider  how  much  wilfulnefs  there  is  in  your 
Ignorance.     Sinners  are  ready  wholly  to  excufe  them- 

felvts  in  their  blindnefs,  and  fay— ■ 

Whereas,  as  has  been  obferved  already,  the  blindnefs 
that  naturally  poflefiTes  the  Hearts  of  Men,  is  not  a 
merely  negative  Thing-  but  they  are  blinded  by  "  the 
deceitful ncfs  of  fin."  (^)  There  is  a  perverfenefs  in  their 
blindnefs.     There  is  not  a  mere  Abfence  of  Light, 

G  2  buc 

*  Pfal.  xiv.  4.     II  Pfal.  xcv.   10,  11.     J  Ifai.  i.  3,  4.     §  Ifai. 
.^xvii.  10.  f  Jer.iv.  22.  (a)  Jcr.  v.  20,21,  22.  (b)  Heb.iii-  1  j. 


loo  Mans  natural  Blindnefs  Ser.  VI. 

but  a  malignant  oppofirion  to  the  Light  :  As 
God  fays,  "  They  know  not,  neither  will  they  un- 
derQand,thcy  walk  on  in  D.uknefs."  t  Chrifl  obfcj  ves, 
**  Thit  every  one  that  doth  Evil,  hateth  the  Light, 
neither  comcth  to  the  Light."  And  that  '*  This  is 
their  Condemnation  that  Light  is  come  into  the  World, 
yet  Men  loved Darknefs  rather  than  Light."  t  And  I 
may  appeal  to  your  own  Confciences,  whether  you  have 
not  wilfully  rcje(5lcd  the  many  In(lru(flions  you  have 
had  :  atid  refufed  to  hearken  ?   Whether  you  have  not 

neglected   to  feek  after  the  Light Ncglcfled  your 

Bible Wh^rher  you  have  not  been  a  very  negligent 

Hearer  of  the  Word  preached    And  neglected  o- 

ther  proper  Means  of  Knowledge Neglefled  to  cry 

to  God  forthifWidom  which  you  nee  1  ^  Yea,  live 
you  not  refifled  the  Means  of  Knowledge  ?  Have  you 
not  refifled  and  quenched  the  Motions  of  the  Spirit, 
which  at  fome  Times  you  have  had?  And  hugged  your 
own  fotiifhaefs :  And  taken  a  Courfe  to  mak«yourfelf 
more  and  more  flupid,  by  Oiffling  the  Ccnviflions  of 
your  own  Confcicncc,  and  doing  contrary  to  the  Light 
thereof;  whereby  you  have  done  ihofe  Things  that 
have  tended  to  fear  your  Confcicncc,  and  make  your- 
fclf  more  and  more  fcnflefs  and  fottifli  P 

4.  Confidcr  what  is  the  Courfe  that  God  will  take  to 
leach  thofc  that  will  not  be  taught  by  the  lnf\ru(^ions 
of  his  Word.  He  will  teach  them  by  Briars  aBd 
Thorns,  and  by  the  Flames  of  Hell.  Tho'  natural 
IMen  will  remain  to  all  Eternity  ignorant  of  the  Excel- 
lency and  Lovclinefsof  God's  Nature,  and  ^o  will  have 
no  fpiritual Knowledge  ;  yet  God  in  another  World  will 
make  them  thoroughly  to  undcrfland  many  Things 
which  fenfclels  unawakcncd  Sinnners  are  fottifhly 
ignorant  of  in  this  World.  Their  Eyes  in  many  Re- 
fpc6ls,  fhall  be  thoroughly  opened  in  Hell.  Their 
Judgments  will  be  recShficd.  They  fhall  be  of  the  fame 
Judgment  with  the  godly. They  iball  be  convinced 

^  Pftl.  Ixxxii.  c.  1  Joh.  Ui,  jo,  20. 


Ser.  VI.         in  the  Things  of  Religion^         loi 

of  the  Reality  of  thofe  Things  which  they  would  not 

be  convinced  of  here Of  the  Being  of  a  Gt)d  — 

His  Power — Holinefs — Juftice. That  the  Scrip- 
tures are  the  Word  of  God. That  Chrift  is  the  Son 

of  Gcd, That  Time  is  fhort  and  uncertain.  They 

will  be  convinced  of  the  Vanity  of  the  World . 

Of  the  blefTed  Opportunity  they  had  in  the  World- 
How  much  'tis  Men's  Wifdom  to  improve  their  Time — 
We  read  of  the  rich  Man,  who  was  fo  fottifhly  blind 
in  this  World,  that,  "  In  Hell  he  lift  up  his  Eyes^ 
and  faw Abraham  afar  off,  and  Lazarus  in  his  Bofom."|| 
'Tis  fo  with  many  Men,  that  the  firft  Time  they  open 
their  Eyes  is  in  Hell. 

God  will  make  all  Men  to  know  the  Truth  of  thofe 
great  Things  whigh  he  fpeaks  of  in  h'^s  Word,  one  way 
er  another:  For  he  will  vindicate  his  own  Truth. 
He  has  undertake.)  to  convince  all  Men.  They  who 
will  not  be  convinced  in  this  World,  by  the  gentle  and 
gracious  Methods  which  God  ufes  with  them  now, 
fhall  be  convinced  hereafter  by  fevere  Means.  If  they 
will  not  be  convinced  for  Salvation,  they  (hay  be  con- 
vinced byDamnation  :  God  will  make  them  know  that 

he  is  the  Lord And   he  will  make  them  know 

that  he  bears  Rule.  "  Confume  them  in  Wrath,  that 
they  may  not  be  ;  and  let  them  know  that  God  ruleth 
in  Jacob,unto  the  Ends  of  the  Earth."  §  '*  Let  them 
l:^  confounded  and  troubled  for  ever:  Yea,  let  them 
be  put  to  Shame  and  pcrifh.  That  Men  may  know, 
that  thou,  whofe  Name  is  JEHOVAH,  art  the  Moft 
High  over  ull  the  Earth."  * 

VI.  Hence  we  may  learn  what  great  Care  we  had 
need  all  have,that  we  be  nor  deceived  inMatters  ofReii- 
gion.  If  it  be  fo  that  ourHearts  are  all  naturally  pofTef- 
fed  with  fuch  an  extreme  brutifh  Ignorance  andBlind- 
nefs  in  things  of  Religion,  and  we  are  exceedingly  prone 

to 
II  Luke  xvi.  21.  \  Pfal.  llx.   13.  *  Pfal,  Ixxxiii*    17,   18, 


102        Man^s  natural  BUndnefs  Ser.  VI. 

to  Delufion ;  then  furcly  great  Care  ought  to  be  taken 
to  avoid  Delufion.  For  that  we  are  naturally  prone  to 
Delufion,  (hews  our  Danger:  But  the  greater  our 
Danger  of  any  Calamity  is,  the  greater  had  our  watch- 
fulncfs  need  to  be. 

Let  us  therefore  be  hence  warned  to  take  heed  that 

we  be  not  deceived  about  our  Duty About  our 

own  Hearts — '■ About  our  Ways About  our 

State Abour  our  Opportunities Thoufandsarc 

deceived  in  thefc  Things,  and  Thoufands  perih  by 
that  Means.  Muhitudes  fall  on  our  right  Hand  and 
on  our  left,  and  are  ruined  eternally  by  Delufion  in 
thefe  Things. 

VII.  If  we  are  naturally  ^o  blind  and  ignorant,  and 
prone  to  Delufion ;  then  hence  we  learn  how  foolifli  a 
Thing  it  is  for  Men  to  lean  to  their  own  UnderQand- 
ings,  and  truft  their  own  Hearts.  If  we  are  fo  blind, 
then  our  own  wifdom  is  not  to  be  depended  on;  and 
that  Advice  of  the  wife  Man  is  mod  reafonabic  ; 
"  Trufl  in  the  Tord  with  all  thine  Heart,  and  lean 
not  to  thine  ownUnderftanding."!  So  is  that  Saying 
of  his,  *'  He  that  trufteth  in  his  own  Heart,  is  a 
Fool."^ 

They  therefore  are  Fools,  who  trufl  to  their  own 
Wifdom,  and  will  queflion  the  myderious  Do£lrines  of 

Religion.     Such  as ■ becaufe  they  cannot  fe^ 

through  them — and  will  not  truft  to  the  infinite  Wif- 
dom of  God. 

And  they  v;ho  are  confident  and  fliff  in  their  own 
Judgment  of  thcmfelves,  and  their  own  State,  from  an 
Opinion  of  their  own  good  difcerning. 

And  they  who  trufl  to  their  own  Rcfolutions. 

I  ?rov.   iii.    5,.     •  Prov,    xxviii   26. 

'  The 


Ser.  VI.         in  the  Things  of  Religion:  103 

The  Second  Ufe  may  be  of  Dire£lion. 

If  it  be  fo,  that  we  arc  naturally  under  the  Power 
of  fuch  fotiifli  Blinclnefs,  in  the  Things  of  Religion: 
then  this  leads  and  dire^s  us  to  ihefe  two  Methods  in 
order  to  our  being  truly  wife. 

1.  That  we  fhould  become  Fools:  Be  fenflble  of 
our  own  natural  Blindnefs  and  Folly.  There  is  a 
Treafure  of  Wifdom  contained  in  that  one  Sentence, 
"If  anyMan  among  you  feemeth  to  be  wife  in  thisWorld, 
let  him  become  a  Fool,  that  he  may  be  wife.'  f  Seeing 
our  own  Ignorance  and  bhndnefs,  is  the  firft  Step  to- 
wards having  true  Knowledge.  '*  If  any  Man  think 
that  he  knoweth  any  Thing,  he  knoweih  nothing  yec 
as  he  ought  to  know.'  * 

2.  To  ask  Wifdom  of  God.  If  we  are  fo  blind  in 
ourf elves,  then  Knowledge  is  not  to  be  fought  for  out 
of  our  own  Stock,  but  mufl  be  fought  from  fome  other 
Source.  And  we  have  no  where  elfe  to  go  for  it,  but 
to  the  Fountain  of  light  and  wifdofh. 

True  Wifdom  is  a  precious  Jewel :  And  none  of  our 
fellow  Creatures  can  give  it  us,  nor  can  we  buy  it  with 
any  Price  we  have  to  give.  It  is  the  fovereign  Gift  of 
God.  The  Way  to  obtain  it,  is  to  go  to  him,  fenfible 
of  our  Weaknefs  and  Blindnefs,  and  Mifcy  on  that 
Account.  *'  If  any  Man  lack  Wifdom,  let  him  ask 
of  God." 

SER. 

•f-  I  Cor.  lii.   18.    •  I'COT.  viti.  2,     X  J«>n-  '•  5-  ' 


Men  naturally  G  o  d's  Enemies. 

Auguft,  ii%6. 

SERMON,     VII. 


ROMANS    V.    10. 

For  if  when  we  were  Er.ermcs,  we  were  reconciled 
to  Godbj  the  Death  of  his  Son. 

W^W^^St  H  E  apoftle,  from  the  beginning  of  the  e- 
^^•^^i^  piflle,  to  the  beginning  of  this  chapter, 
^fA  ^  ^  had  infixed  on  the  Do^rine  of  Juftificati- 
^^^^^2  on  by  faith  alone.  And  having  particular- 
ly fpoken  to  that,  in  chis  chapter  he  goes 
on  to  confider  the  benefits  that  are  confcquent  on  Jofti- 
fication.  And  there  are  three  that  flow  from  juftifica- 
tion,  which  arc  here  fpoken  of,  viz.  Peace  with  God, 
Prefcnt  hnppihcf?,  and  Hi.j)e  of  glory.  Peace  viilh 
God  is  mentioned  in  the  firft  verfe.  "  Therefore  be- 
ing jiilli'ied  by  faith,  xue  have  peace  with  God,  through 
our  Lord  Jcfus  Chrift.'*  In  the  following  verfes  he 
fpcaks  of  prefcnt  blcfTcdncfs.  and  hope  of  glory,  as 
bcncHts  accompanying  jufliScation.  "  By  whom  alio 
we  have  acccls  by  faith  into  this  grace,  wherein  we 
fland,  and  n  joicc  in  hope  of  the  glory  of  God. 

And  concerning  this  benefit  of  the  hope  oj  glory ^  the 
apoQlc  docs  particularly  take  notice  of  two  things,  viz. 
the  blcdcd  nature  of  this  hope,  and  ih^  furc  gro\ind 
of  it. 

I.  He 


Se  RyVII.     Men  naturaJly  God's  EnemieT.     1 05 

1.  He  infifls  on  the  blefTed  nature  of  this  hope,  in 
that  it  en  ibles  us  to  glory  in  tribulaiions.  This  excel- 
lent namre  of  ttuechriftian  hope  is  defcribed  in  the  fol- 
lowing Words.  '*  And  not  only  fo,  but  we  glory  in 
tribuluticns  alfo,  knowing  ihat  tribulation  workeih  pa- 
tience;  and  patience  experience,  and  experience  hope; 
and  hope  maketh  not  afhamed.  becaufe  the  love  of  God 
is  fhed  abroad  in  our  hearts  by  the  lioly  Ghod,  which 
is  given  unto  us.''  %  Q^  D.  Through  hope  of  a  blcfTed 
reward,  that  will  abundantly  more  than  make  up  for 
all  tribulation,  we  nre  enabled  to  bear  tribulation  with 
patience ;  patiently  bearing,  and  patiently  waiting  for 
the  reward.  And  patience  works  experience;  for  when 
we  thus  bear  tribulation  with  patient  waiting  for  the  re- 
Ward,  this  brings  experience  of  the  earneft  of  the  re- 
ward, viz.  the  earneft  of  the  fpirit,  in  our  feeling  the 
love  of  God  fhed  abroad  in  our  hearts  by  the  Holy 
Gholl.  So  that  our  hope  don't  make  us  afhamed ;  tho' 
we  do  bear  tribulation,  our  hope  is  not  difappointed ; 
for  in  the  midft  of  our  tribulation,  we  experience  thofe 
blered  incomes  of  the  fpirit  in  our  fouls,  that  make 
even  a  time  of  tribulation  fweet  to  us ;  and  is  fuch  an 
earnefl  as  abuntiantiy  confirms  our  hope  :  and  fo  expe- 
rience wc*-ks  hope: 

2.  The  apoftle  takes  notice  of  *the  fure  and  abundant 
ground  there  is  for  this  hope  ;  or  the  abundant  evidence 
we  have,  that  we  fhall  obtain  the  glory  hoped  for,  in 
that  peace  that  we  have  with  God,  in  our  juftiiication 
through  Chrifts  blood;  becaufe  thar  whije  we  were 
wiihout  rtrength.  in  due  time  Chri^died  for  us;  while 
we  were  ungodly  and  finners,  enemies  to  God  and 
Chrifl,  §  The  apolile's  argument  is  exceeding  clear  and 
ftrong.  That  if  God  has  done  already  {o  great  a  thing 
for  us,  as  to  give  us  Chrifl,  to  die  and  filed  his  precious 
blood  for  us,  which  was  valliy  the  greatefl  thing,  we 
need' not  doubt  but  that  he  will  beflow  life  upon  us,  af- 
ter 

I;  Ver.  3,  4,    5.    §  See  ver.  6 10, 


lo6     Men  naturally  God* s  Enemies.     Ser.  VII. 

ter  all  this  is  already  done.  'Tls  but  a  fmall 
thing  for  God  a61ually  to  beftow  eternal  life,  after  it  is' 
purchafed  ;  to  what  it  is  for  him  to  give  his  own  Son  to 
die,  topiirchafc  it.  The  giving  Chrifl  to  purchafe  it, 
was  vertualiy  all :  It  included  the  whole  grace  of  G.^d 
in  falvation.  When  Chrifl  had  purchafed  falvation  at 
fuch  a  dear  rate,  all  the  difficulty  was  got  through,  all 
was  vertualiy  over  and  done.  'Tis  a  (mall  thing,  in 
compnrifon,  for  God  to  beflow  falvation,  after  it  has 
been  thus  purchafed  at  a  full  price.  Sinners  tliat  arc 
juftificd  by  the  death  of  Chrill.  are  already  vertualiy 
faved:  the  thing  is,  as  it  were,  done  :  What  remains, 
is  no  more  than  the  neceffary  confequence  of  what  is 
done.  Chrift  when  he  died  made  an  end  of  (in  :  And 
when  he  rofe  from  the  dead,  he  did  vertualiy  rife  with 
theele^t  :  He  brought  them  up  from  death  with  him, 
and  alcended  into  heaven  with  them.  And  therefore, 
when  this  is  already  done,  and  we  are  thus  reconciled 
to  God  through  the  death  of  his  fon,  we  need  not  fear 
but  that  we  fiiall  be  faved  by  his  life.  The  love  of 
God  appears  much  more  in  his  giving  his  fon  to  die  for 
(inners,  than  in  giving  eternal  life  after  Chrifl's  death. 
The  giving  of  Chrift  to  die  for  us  is  here  fpoken  of  as 
a  much  greater  thing,  than  the  aflual  beftowment  of 
life,  on  two  accounts. 

1.  That  this  is  all  that  has  any  difficulty  in  it. 

2.  When  God  did  this  for  us,  he  did  it  for  us,  as 
(inners  and  enemies.  But  in  actually  bcftowing  falva- 
tion on  us  after  wc  are  jullified,  we  arc  not  looked  uf)- 
(in  as  finntrs.  After  we  are  juflified,  God  don't  look 
on  us  any  longer  as  finners,  but  as  perfc£lly  righteous 
pcrfons :  be  beholds  no  iniquity  in  us.  We  are  no 
more  enemies,  for  then  we  are  reconciled.  When  God 
give  Chrifl  to  die  for  the  c\qC(,  he  looked  on  them  as 
chey  are  in  themfelves;  but  in  aftually  beftowing  eter- 
nal life,  he  dont  look  on  them  as  they  are  in  themfclves, 
but  as  they  arc  in  Chrilt. 

There 


Ser.  VII.    Men  afurally  God's  Enemies,       107 

There  are  three  epithets  ufed  in  the  text  and  context, 
as  appertaining  to  (inners  as  they  are  in  themfelves. 

1 .  They  are  without  j}rength,i\\ty  can  t  help  ihcm- 
feives.* 

2.  They  are  ungodly  orfinnerS, 

:\  They  are  enemies :  as  in  the  text. 

DOCTRINE. 

Natural  men  are  Cod's  Enemies. 

God,  tho'  the  creator  of  all  things,  yet  has  fome 
fenemies  in  the  world. 

Men  in  general  will  own,  that  they  2.^":  or  have  been 
finncrs.  There  are  few,  if  any  at  all,  whofe  confci- 
ences  are  fo  blinded  as  not  to  be  fenfible  they  have 
been  guilty  of  fin.  And  mod:  finners  will  own  that 
they  have  bad  hearts.  They  will  own  that  they  don't 
love  God  fo  much  as  they  fliould  do ;  and  that  they 
ben't  ^o  thankful  as  they  ought  to  be  for  mercies ; 
and  that  in  many  Things  they  fail.  And  yet  few  of 
them  are  fenfible  that  they  are  Godls  enemies.  They 
don't  fee  how  they  can  be  truly  fo  called  :  they  are  not 
fenfible  that  they  wilh  God  any  hurt,  or  endeavour  to 
do  him  any. 

But  we  fee  that  the  fcripture  fpeaks  of  them  as  ene-* 
mies  to  God.  So  in  our  text,  and  elfewhere.  *'  And 
you  that  were  fometime  alienated,  and  enemies  in  your 
minds  by  wicked  works."  §  '*  The  carnal  mind  is  en- 
mity againft  God."t 

And  that  all  natural,  or  unrcgenerate  men  arc  indeed 
fb,  is  what  I  fhall  endeavour  now  particularly  to  fhew. 
Which  I  propofe  to  do  in  the  following  method. 

1.  I  Ihall  fliew,  in  what  refpe£ls  they  are  enemies 
to  God. 

2.  To  how  great  a  degree  they  are  enemies. 

3.  Why 
*  Ver.  6,  7,  g.     §  Col,  i.  21.     %  Rom.  vii.  7. 


lo8     Men  naturally  Gnd's  Enemies,     Sex.  VII. 

3.  Why  they  are  enemies. 

4".  I  fhall  anfwer  Tome  objc£lions. 

I.  I  am  to  fhew,  In  what  refpe^ls  they  are  enemies 
to  G06, 

I.  Their  enmity  appears  in  their  judgments;  in 
the  judgment  and  efteem  they  have  of  God.  They 
have  a  very  mean  efteem  of  God.  Men  are  ready  to 
entertain  a  good  efteem  of  thofc  with  whom  they  are 
friends:  They  are  apt  to  think  highly  of  their  quali- 
ties, to  give  them  their  due  praifcs  ;  and  if  there  be  de- 
fers, to  cover  them.  But  thofc  to  whom  ihey  are  c- 
nemies,  they  are  difpofed  to  have  mean  thoughts  of; 
they  are  apt  to  entertain  a  difhonourable  opinion  of 
them:  they  will  be  ready  to  look  contemptibly  upon 
any  thing  that  is  praife- worthy  in  them. 

So  is  it  with  natural  men  towards  God.  They  en- 
tertain very  low  and  contemptible  thoughts  of  God. 
Whatever  honour  and  refpe£l  they  may  pretend  and 
make  a  (hew  of  towards  God,  if  their  pra£lice  be  exa- 
mined, it  will  fhew,  that  they  do  certainly  look  upon 
him  to  be  a  being,  that  is  but  little  to  be  regarded. 
They  think  him  one  that  is  worthy  of  very  little  honor 
and  refpeft,  not  worthy  to  be  much  taken  nocice  of. 
The  language  of  iheir  hearts  is,  *'  Who  is  the  Lord, 
that  1  fhould  obey  his  voice?'**  "  What  is  theAlmigh- 
ly,  that  we  fhould  ferve  him?  and  what  profit  fiiould 
we  have  if  we  pray  unto  him  ?"t  They  count  hin:  wor- 
thy neither  to  be  loved  nor  feared.  They  dare  not 
behave  with  that  flight  and  difregard  towards  one  of 
their  fellow  creatures,  but  a  little  raifed  above  them  in 
power  and  authority,  as  they  dare,  and  do  towards 
God,  They  value  one  of  their  equals  much  more 
th.m  God,  and  are  ten  times  more  afraid  of  oft'ending 
fuch  an  one,  than  of  difpleafing  the  God  that  made 
ibcm.     They  caft  fuch  exceeding  contempt  on  God, 

a^ 

•  Exod.  r.  z.     I    Job,  xxl.   15. 


Ser.  VII.  M:n  naturally  God's  Enemies,  109 

as  to  prefer  every  vile  luft  before  him.  And  every 
worldy  enjoyment  is  fet  higher  in  their  eftecm,  than 
God.  A  morfel  of  meat,  or  a  few  pence  of  worldly 
gain,  is  preferred  before  him.  God  is  fet  laft  and  Jow- 
efl:  in  the  eQeem  of  natural  men. 

2.  Thiy  are  enemies  in  the  natural  relifh  of  their 
fouls.  They  have  an  inbred  diftafte  and  difreliQi  of 
God's  perfe£iions.  God  is  not  fuch  a  fort  of  being  as 
they  would  have.  Tho'  they  are  ignorant  of  God ; 
yet  from  what  they  hear  of  him,  and  from  what  is 
manifefl  by  the  light  of  nature  of  God,  they  don't  like 
him.  By  his  being  endowed  with  fuch  attributes  as  he 
is,  they  have  an  averdon  to  him.  They  hear  God  is 
»n  infinitely  holy,  pure  and  righteous  Being,  and  they 
don't  like  him  upon  this  account ;  they  have  no  relifh 
of  fuch  kind  of  qualifications:  they  take  no  delight  ia 
contemplating  them.  It  would  be  a  mere  tafk,  a  bon- 
dage to  a  natural  man,  to  be  obliged  to  fet  himfelf  to 
contemplate  thefe  attributes  of  God.  They  fee  n« 
manner  of  beauty  or  love^incfs,  nor  tafle  any  fweetnefs 
in  them.  And  upon  the  account  of  their  diftadc  of  thefe 
perfe<5lions,  they  difllke  all  the  other  of  his  attributes. 
They  have  greater  averfion  to  him  becaufe  he  is  omni' 
fcient  and  knows  all  things;  becaufe  his  omnifcience  is 
an  holy  omnifcience.  They  are  not  pleafed  that  he  is 
omnipotent,  and  can  do  whatever  he  pleafes ;  becaufe 
it  is  a  holy  omnipotence.  They  are  enemies  even  to 
his  mercy,  becaufe  it  is  a  holy  mercy.  They  do  not 
like  his  immutability,  becaufe  by  this  he  never  will  be 
otherwife  than  he  is,  an  infinitely  holy  God. 

'Tis  from  this  difrelifh  that  natural  men  have  of  the 
attributes  of  God, that  they  don't  love  to  have  much  to 
do  with  God.  The  natural  tendency  of  the  heart  of 
man  is  to  fly  from  God,  and  keep  at  a  diftance  from 
him;  and  to  get  as  far  off  as  poflible  from  God.  A 
natural  man  is  averfe  to  communion  with  God,  and  is 
naturally  difinclincd  tothofe  exercifcs  of  religion,  where- 
in 


no  Men  fjaturally  Cod's  Enemies.        Ser.  VII. 

in  be  has  immcJiatcly  to  do  with  God.  It  is  faid  of 
wicked  men,  "  God  is  not  in  alibis  tbougbts.' §  7  is 
.evident  tbat  tbe  mind  of  man  is  naturally  averfe  to 
tbiiiking  about  Gnd:  And  bcnce  if  any  thoughts  of 
God  be  fuggcilcd  lo  the  mind,  they  loon  go  away  ; 
flich  thoughts  be  not  apt  to  reft  in  the  minds  of  natural 
men.  If  any  thing  is  (aid  to  them  of  God,  they  are 
apt  to  forget  it  :  'tis  like  feed  that  falls  upon  the  hard 
paih,  it  don't  at  all  enter  in,  and  the  fowls  of  the  air 
f(/on  catch  it  away  :  or  like  feed  that  fails  upon  a  rock. 
Other  things  will  Hick  ;  but  divine  things,  do,  as  it 
were,  rebound  :  and  if  they  are  cad  into  the  mind,  they 
meet  with  that  there  which  foon  ihrufls  them  out  again: 
they  meet  with  no  fuitable  entertainment,  bur  J^re  foon 
chafed  away. 

Hence  alfo  it  is  that  natural  men  arc  fo  difficultly 
perfwaded  to  be  couOant  in  the  duty  of  fecret  prayer. 
They  would  not  be  fo  averfe  to  fpending  a  quarter  of 
an  hour,  night  and  morning,  in  fome  bodily  labour; 
but  *tis  becaufe  they  are  averfe  to  a  work,  wherein 
ihey  have  fo  immediately  to  do  with  God ;  and  they 
naturally  love  to  keep  at  a  diQancefrom  God. 

3.  Their  wills  are  contrary  to  his  will.  God's 
will  and  their's,  are  exceeding  crofs  the  one  lo  the  o 
ther.  God  wills  thofc  things  that  they  hate,  and  are 
nioft  averfe  to;  and  they  will  thofe  things  that  God 
hates.  Mence  they  oppofe  God  in  their  wills:  they 
fct  up  their  wills  againil  the  will  of  God.  There  is  a 
dreadfiil,  violent  and  oblVmate  oppofition  of  the  will  of 
natural  men  to  the  will  of  God. 

They  arc  very  oppofite  to  the  commands  of  God. 
'l^is  from  the  enmity  of  the  will,  that  *'  the  carnal 
mind  is  not  fubjcdl  lo  the  law  of  God,  neither  indeed 
can  be  ""^  Hence  natural  men  are  enemies  to  God's 
government.     They  are  not  loyal  fubjc<^s^  but  enemies 

f  Pfel.  X.  4.        •  Rom.  vii.  ?. 


Ser.  VIL       Men  naturally  God*s  enemies.    1 1 1 

to  God,  confidered  as  lord  of  the  world.  They  are  en- 
tire enemies  to  God's  authority. 

4.  They  are  enemies  to  God  in  their  affections. 
There  is  in  every  natural  man  a  feed  of  malice  againft 
God  -.  yea,  there  is  fuch  a  feed  of  this,  rooted  in  the 
heart  of  man  naturally.  And  it  does  often  dreadfully 
break  forth  and  appear.  Tho'  it  may  in  a  great  mea- 
fure  lie  hid  in  fecure  times,  when  God  lets  men  alone, 
and  they  meet  with  no  great  diflurbance  of  body  or 
mind  ;  yet,  if  God  does  but  touch  men  a  little  in  their 
confciences,  by  manifelling  to  them  a  little  of  his  wrath 
for  their  fins,  this  oft  times  brings  out  the  principle  of 
malice  againft  God,  which  is  exercifed  in  dreadful  heart? 
rifings,  inward  wranglings  and  quarrellings,  and  blaf- 
phemous  thoughts:  wherein  the  heart  is  like  a  viper, 
hilfing,  and  fpitting  poifon  at  God.  There  is  abund- 
ance of  fuch  a  principle  in  the  he^rt.  And  however 
free  from  it  the  heart  may  feem  to  be,  when  let  alone 
and  fecure,  yet  a  very  little  thing  will  fet  it  in  a  rage. 
Temptations  will  fhew  what  is  in  the  heart.  The  aU 
teration  of  a  man's  circumftances  will  often  difcover  the 
heart :  a  change  of  circumftance  will  bring  that  out 
which  was  hid  before.  Pharaoh  had  no  more  natural 
enmity  againft  God  than  other  men ;  and  if  other  natu- 
ral  men  had  been  in  Pharaoh  s  circumftances,  the  fame 
corruptions  would  put  forth  therafelves  in  as  dreadful 
a  manner.  The  Scribes  &  Pharafees  had  naturally  no 
more  of  a  principle  of  malice  in  their  hearts  againft: 
Chrift.than  other  men  ;  and  other  natural  men  would,in 
their  cafe,  and  having  as  little  reftraint,  exercife  as 
much  malice  againft  Chrift  as  they  did.  When  wicked 
fnencome  to  be  caftinto  hell,  then  their  malice  againft 
God  will  appear.  Then  will  it  appear  what  dreadful 
malice  they  have  In  their  hearts.  Then  their  hearts 
m\\  appear  as  full  of  malice,  as  hell  is  full  of  fire.  Buc 
''hen  wicked  men  come  to  be  in  hell;  there  will  be  no 

nc\y 


112      Men  naturally  God's  Enemies.     SfR.VIL 

new  corruptions  put  into  their  heart  ;  but  only  old  onet 
will  then  break  torth  without  reftraint.  That  is  all 
the  difference  between  a  wicked  man  on  earth,  and  a 
wicked  man  in  hell,  that  in  hell  there  will  be  more  to 
flir  up  the  e^crciPj  of  corruption,  and  lefs  to  rclirain 
it  than  on  earth  :  but  there  will  be  no  new  corruption 
put  in.  A  wicked  man  will  have  no  principle  of  cor- 
ru^:)tion  in  hell,  but 'what  he  carried  to  hell  with  him. 
There  arc  now  the  feeds  of  all  the  majice  that  will  be 
excrciied  then.  The  malice  of  damned  fpirits  is  but  a 
branch  of  the  root,  that  is  in  th«  hearts  of  natural  men 
now.  A  natural  man  has  a  heart  like  the  heart  of  a 
devil ;  but  only  as  corruption  is  more  under  reflraint  in 
man  than  in  devils. 

5  They  are  enemies  in  their  pra£lice.  ''  They 
walk  contrary  to  him."*  '1  heir  enmity  againft  Gud 
don't  lie  (fill, but  they  are  exceeding  a^ive  in  it.  They 
arc  engaged  in  a  war  againft  God.  Indeed  they  can'c 
hurt  God,  he  is  fo  much  above  them  ;  but  yet  they  do 
what  they  can.  They  oppofe  themfelves  to  his  honor 
and  glory :  they  oppolc  themfelves  to  the  intercd  of  his 
kingdom  in  the  world  :  t^^ey  oppofe  themfelves  to  the 
will  and  command  of  God  ;  and  oppofe  him  in  his  go- 
vernment. They  oppofe  God  in  his  works,  and  in  his 
declared  defi*?ns;  while  God  is  doing  one  work,  they 
arc  doing  the  contrary,  and  as  much  as  in  them  lies. 
Counterworking.  God  fceks  one  thing,  and  they  feek 
dire^fly  the  contrary.  They  lill  under  Satan's  banner, 
and  are  his  willing  foldiers  in  his  oppofing  the  kingdom 
of  God.  1  proceed  now, 

II.  To  fay  fomething  with  refpe£l  to  the  degree  of 
fhis  enmity  :  tending  in  fome  meafure  to  ihcw,  how 
great  enemies  natural  men  arc  to  God. 

I.  They  have  no  love  to  God;  their  enmity  is 
mere  enmity  without  any  mixture  of  love.     A  natural 

man 

*   Lev,   XX\\,    21. 


Ser.  VII.     Men  naturally  God's  Enemies,      1 13 

man  is  wholly  deftitute  of  any  principle  of  love  to  God, 
and  never  had  ihe  leaft  excrcife  of  this  love.  Some  na- 
tural men  have  better  natural  tempers  than  others  ;  and 
Tome  are  better  educated  than  others ;  and  fome  live  a 
great  deal  more  foberly  than  others:  but  one  has  no 
more  love  to  God  than  another ;  for  none  have  the  leaft 
fpark  of  that.  The  heart  of  a  n-vtural  man  is  as  defti- 
fute  of  love  to  God,  as  a  dead,  fliff,  cold  corpfe  is  of 
vital  heat.  "  I  know  you,  that  yc  havq  not  the  love 
of  God  in  you."| 

2.  Every  faculty  and  principle  of  aftion  is  wholly 
under  the  dominion  of  enmity  againfl:  God.  The  na- 
ture of  man  is  wholly  infc6led  with  this  enmity  againft 
God.  He  is  tainted  with  it  throughout,  in  all  his  fa- 
culties and  principles.  And  not  only  fo,  but  every 
faculty  is  entirely  and  perfectly  fubdued  under  it,  and 
cnflaved  to  it.  This  enmity  againft  God,  has  the  ab- 
folute  pofleflion  of  the  man.  The  apoftlc  Pfl«/,fpeak- 
ing  of  what  he  was  naturally,  fays,  ''I  am  carnal,  fold 
under  fin,  ii 

The  underftanding  is  under  the  reigning  power  of  this 
enmity  againft  God,  fo  that  it  is  entirely  darkned  and 
blinded  with  regard  to  the  glory  and  excellency  of  God- 
The  will  is  wholly  under  the  reigning  power  of  it.  All 
the  affedlions  arc  governed  by  enmity  againft  God  : 
there  is  not  one  affedion,  nor  one  defire,  that  a  natural 
man  has,  or  that  he  is  ever  ftircd  up  to  a<^  from,  buc 
that  contains  in  it  enmity  againft  God.  A  natural  man 
is  as  full  of  enmity  againft  God,  as  any  viper,  or  any 
venemous  t)ealt,  is  full  of  poifon. 

3.  Th  e  power  of  the  enmity  of  natural  men  againft 
God,  is  fo  great,  that  '^Us  infupfortable  by  any  finite 
power.  It  has  too  great  and  ftrong  a  poflliTion  of  the 
Ticart,  to  be  overcome  by  any  created  povver.     Natural 

H  men 

t  Jon,  V.  43.     I  Rom.  vii.  14. 


114     Men  naturaUy  God's  Enemies.     Sex,  VII. 

men  can't  overcome  their  own  enmity,  let  them  drive 
never  fo  much  with  their  own  hearts.  Indeed, a  natural 
man  never  fincerely  drives  to  root  out  his  enmity  a- 
gainllGod  ;  his  endeavours  are  hypocritical  :  he  delighrs 
in  his  enmity,  and  choofes  it.  Neither  can  others  do  it, 
iho'  they  (iiKcrely,  and  to  their  utmofl:  endeavour  to 
overcome  this  enmity.  If  godly  friends  and  neigh- 
bours labour  to  perfwade  them  to  cafl  away  their  enmi- 
ty, and  become  friends  to  God,  they  can't  perfwade 
ihem  to  it.  Tho'  miniflcrs  ufc  never  fo  many  argu- 
ments^, and  entreaties,  and  ftt  forth  the  lovelinels  of 
God  ,  and  tell  them  of  the  goodnefs  of  God  to  them, 
and  hold  forth  to  them  God  s  own  gracious  invitations, 
and  intreat  them  never  fo  earneftly  to  caft  off  their  op- 
pofition  and  enmity,  and  to  be  reconciled,  and  become 
friends  ;  yet  they  can't  overcome  it  :  dill  they  will 
be  as  bad  enemies  to  God,  as  ever  they  were.  The 
tongue  of  men  or  of  angels  can't  perfwade  them  to  re- 
linquifli  their  oppofition  to  God.  Miracles  will  not  do 
it.  How  many  miracles  did  the  children  of  Ifrael  fee 
in  the  wildernefs !  yet  their  enmity  againfl  God  remain- 
ed ;  as  appeared  by  their  often  murmuring.  -And  how 
often  did  Chrift  ufc  miracles  to  this  end  without  effe^l, 
but  thcjews  yet  obRinately  dood  our.  "  O  Jcrufalem, 
Jcrufalem,  thou  that  killcft  the  prophets,  and  lioncfl 
them  which  are  fent  unto  thee,  how  often  would  1  have 
gathered  thy  children  together,  even  as  a  hen  gaihereth 
her  chickens  under  her  w\ngs, and  ye  would  not.'*'\\  And 
how  great  did  the  enmity  of  thefe  people  appear  to  be 
after  all  ;  how  fpiteful  and  venemous  were  their  hearts 
towards  Chrifl,  as  appears  by  their  cruel  treatment  of 
him,  in  his  Jaft  fulfcrings  ! 

4.  They  are  mortal  enemies  to  God  ;  i.  e.  They 
have  that  enmity  in  their  hearts,  that  flrikcs  at  the  life 
of  God.     A  man  may  be  no  friend  to  anolhcr,and  may 

have 

II  Matxxiii  37. 


Ser.  VII.     Men  naturally  God's  Enemies.     115 

have  an  ill  fpirit  Cowards  him  ;  and  yet  not  be  his  mor" 
tal  enemy  :  his  enmity  will  be  fatisfied  and  gluted  with 
fomething  (hort  of  the  death  of  the  perfon.  But  it  is 
not  fo  with  natural  men,  with  refpe^t  to  God  :  they  are 
mortal  enemies.  Indeed,  natural  men  can't  kill  God, 
They  have  no  hope  of  it,  and  fo  make  no  attempts  : 
It  has  ever  been  looked  upon  fo  much  abwve  their  power, 
that,  it  may  be,  it  is  not  thought  of.  But  that  is  no 
argument  that  this  is  not  the  tendency  of  the  principle. 

Natural  men  are  enemies  to  the  dominion  of  God  j 
and  their  nature  fhews  their  good  will  to  pull  him  down 
out  of  heaven,  and  dethrone  him  if  they  could  I  Yea, 
they  are  enemies  to  the  Being  of  God,  and  would  be 
glad  if  there  was  no  God.  And  therefore  it  necefTarily 
follows,  that  they  would  kill  him,  and  caufe  that  there, 
fhould  be  none,  if  they  could. 

"  The  fool  hath  faid  in  his  heart, there  is  no  God."f 
This  faying  in  his  heart, There  is  no  Gi»^,imples  in  it, 
not  only  an  aprncfs  to  queftion  the  Being  of  God  ;  but 
it  implies,  that  he  inclines  it  fhould  be  fo.  His  heart 
fays,  i.  e.  his  inclination  fays.  The  words  in  the  ori- 
ginal arc  thus,  ''The  fool  hath  faid  in  his  heart,  Na 
God."  The  words,  there  is,  are  not  in  the  original, 
but  were  put  in  by  the  tranflators.  Now  if  we  read 
the  words  fo,*'The  fool  hath  faid  in  his  heart,NoGod," 
they  will  perhaps  (hew  the  Pfalmifl's  meaning  more 
fully, than  as  they  are  now  tranftated.  "The  fool  hath 
faid  in  his  heart.  No  God''  That  is,  "1  would  have 
none,  I  don't  defire  any,  I  wifti  there  was  none;  that 
would  fuit  my  inclination  bed."  That  is  the  language 
of  the  inclinations  of  a  natural  man  ;  no  God.  Lee 
there  be  no  God  for  me,  let  me  have  no  God  :  Let  the 
world  be  emptied  of  a  God,  he  (lands  in  my  way." 
And  hence  he  is  an  Atheift  in  his  heart,  he  is  ready  to 
think  there  is  none  ;  and  that  alfo  is  ready  to  be  the 
language  of  his  heart,  **  There  is  no  God.'* 

H  2  Th« 

t  Pia!   xiv.  I. 


1 1 6     Men  naturally  Go(fs  Enemies.     S^R.  VIL 


The  vipfr's  poifon  is  deadly  poifon  ;  and  when  he 
bites,  he  fceks  ihc  precious  life.  And  men  are  in  this 
refpeft  a  generation  of  vipers.  Their  poifon,  which  is 
enmity  againll  God,  feeks  the  life  of  God.  O  genera- 
tion of  vipers.''!  "The  wicked  arc  eltrangcd  from  the 
womb — Their  poifon  is  like  the  poifon  of  a  ferpent.'*|| 
"For  their  vine  is  the  rinc  of  Sodom,  and  of  the  fields 
of  Gomorrah  :  ihcir  grapes  are  the  grapes  of  gall,  their 
cluflcrs  are  bitter.  Their  wine  is  ihc  poifon  of  dragons, 
and  the  cruel  venom  of  afps.\ 

The   divine  nature  being  immortal,    and  infir.itciy 
out  of  our  reacii,  there  is  no  other  trial  j)o(rible,whether 
the  enmity  that  is  natural'y  in  the  heart  againft  God,  be 
mortal  or  no,  but  only  (or  God  to  take  on  him  the  hu- 
man nature,  and  become  man  ;  fb  as    to  come   within 
man's  reach,  that  they  fliould  be  capable  of  killing  him. 
There  can  be  no  other  experiment  but  this.     And  this 
trial  there  has  been.     And    what  has  been  the  event  ? 
AVhy,  when  once  God  becanie  man,  and  came  down  to 
dwc'l  here,  among  iuch  vipers  as  fallen  men,  they  hated 
him,  and  perfecuted  him ;  and  never  left  'till  they  had 
imbrued  their  hands  in  his  blood.     There  was  a  mul- 
titude of  them   that   appeared  combined  in  this  defign. 
Nothing  would  do,  but  he  muft   be  put  to  death.     All 
cry  out,  ''  Crucify  him,  crucify  him.     Away  wi;h  him.'* 
They  had  rather  Barrabbas,  who  greatly  defervcd  death, 
fhould  live,  than  he  fliould  not  die.     Nothing  would  rc- 
ftrain  them  from  it  ;  even  all  his  preaching    and  all  his 
miracles :   but  they  would  kill  him.     Aw^  it  was  not  the 
ordinary  kind  of  execution  that  would  fatisfy  them  :  but 
it  mud  be  the  mofl  cfuel,   and   moft  ignominious   they 
pofFibly  could  invent.     And  they  in  the  time  of  it,  add- 
ed to  it,   and  aggravated  ir  as  much  as  ever  they  could, 
by  mocking  him,  and  fpiting  on  him,  and  fcourging  him. 
This  lliews  what  the  nature  and  t.cndency  of  man's  en- 
mity againft  God  is ;   here   it  appeared   in  its  true  co- 
lours. 5.  Naturat. 

I  M*C-  iii.  7.     U  Pral.  Ivlii,  3,  4.     •  Deui.  xxxii.  32.  ?i. 


Ser.  VII.     Men  naturally  God*s  Enemies.     1 17 

5.  Natural  men  arc  greater  enemies  to  God,  than 
they  arc  to  any  other  being  whatfoever.  Natural  men 
may  be  very  great  enemies  to  their  fellow  creatures ; 
but  not  fo  great  as  they  arc  to  God.  There  is  no  other 
being  that  fbmuch  (lands  in  (inners  way,  in  thofc  things 
that  they  chiefly  fet  their  hearts  upon,  as  God.  Men 
arc  wont  to  hate  their  enemies  in  proportion  to  two 
things,  viz.  their  oppofition  to  what  they  look  upon  to 
be  their  intereft,  —  and  their  power  and  ability.  One 
that  is  looked  upon  a  great  and  powerful  enemy,  will 
be  more  hated,  than  one  that  is  weak  and  impotent. 
But  none  of  their  enemies  is  fo  powerful  as  God. 

Man's  enmity  to  other  enemies  may  be  got  over  : 
time  may  wear  it  out,  and  they  maybe  reconciled,  and 
be  friends.  But  nitural  men,  without  a  mighty  work 
of  God  to  change  their  hearts,  will  never  get  over  their 
enmity  againft  God.  They  are  greater  enemies  to  God, 
than  they  be  to  the  devil.  Yea,  they  treat  the  deviJ  as 
their  friend  and  mafter,  and  join  in  with  bira  againft 
God.  "Ye  are  of  your  father  the  devil,  and  the  lufts 
of  your  father  yc  will  do :  he  was  a  murderer  from  the 
beginning.^. 


SERMON, 

*  Joh.  viii.  44. 


SERMON,     VIII. 

ROMANS     V.    10. 

For  if  when  we  were  Enemies^  we  were  reconciled 
to  Godbj  the  Death  of  his  Son. 

DOCTRINE. 

Natural  Men  are  God's  Enemies, 

In  fpeaking  to  this  Doftrine,  it  was  propofed, 
I.    THO  fhew  in  what  refpe^ls  they  are  enemies  to 
X     Cod. 

2.  To  how  great  a  degree  they  are  enemies. 

5.  Why  they  are  enemies. 

4.  To  anfwer  fome  objeftions. 

The  two  firft  things  propofed,  have  been  attended  to 
in  the  foregoing  difcourfe.  I  now  proceed, 

III.  To  fucw  why,or  on  what  account  they  arc  ene- 
mies to  God. 

The  general  Eeafon  is,  That  God  is  oppofiie  to 
ihcm  in  the  worfhip  of  their  idols. 

The  jpoftacy  of  man  docs  dimmarily  confift  in  dc» 
parting  from  the  true  God,  to  idols  ,  forfaking  his  crea- 
tor, and  felting  up  other  things  in  his  room^ 

When  God  ?i  firllGrcatcd  man,  he  was  united  to  his 
crrator  ;  the  God  that  made  him  was  his  God.  The 
true  God  was  the  objeflofhis  higheft  refpc6l,  and  had 
the  pofrcnj(^n  (>f  his  heart.  Love  to  God  was  the  prin- 
ciple in  his  heart,  that  ruled  oTcr  all  ©ihcr  principles  ; 

an(*. 


Se  R.  VIII.    Men  naturally  Gols  Enemtes\     i  ip 

and  every  thing  in  the  foul,  was  wholly  in  fnbje^lion  to 
it.  But  when  man  fell, he  depaned  from  the  true  ^od, 
and  the  union  that  was  between  his  heart  and  hiscrea* 
tor  was  broken  :  he  wholly  loll:  the  principle  of  love 
he  had  to  God.  And  henceforward  man  clave  to  other 
gods.  He  gave  that  refpeft  to  the  creature,  which  is 
due  to  the  creator.  When  God  ceafed  to  be  the  obje£l: 
ofhisfupream  love  and  refpedl,  other  thiijgs  of  courfc 
became  theobjc(Sls  of  it. 

Man  will  necefTarily  have  fomething  that  he  refpe^s 
as  his  God.  If  man  don't  give  his  highefl  refpeft  to 
the  God  that  made  him,  there  will  be  fomething  elfc 
that  has  the  poffefljon  of  it.  Men  will  either  worfhip 
the  true  God,  or  fome  idol  :  it  is  impoffible  it  fhould 
be  otherwife  ;  fomething  will  have  the  heart  of  man. 
And  that  which  a  man  gives  his  heart  to,  may  be  called 
his  God  :  and  therefore  when  man  by  the  fall  extin- 
guifhed  all  love  to  the  true  God,  he  fct  up  the  crea- 
ture in  his  room 

And  fo  man  came  to  be  at  enmity  againft  the  true 
God.  For  having  loft  his  cfteem  and  love  of  the  true 
God,  and  fet  up  other  gods  in  his  room,  and  in  oppofi- 
tion  to  him  ;  and  God  ftill  demanding  their  worfhip, 
and  oppofing  them  in  their  worfhip  of  thofe  falfcgods; 
and  man  continuing  ftill  to  worfhip  idols,  enmity  ne- 
cefTarily follows. 

That  which  a  man  chufes  for  his  God,  he  fets  his 
heart  mainly  upon.  And  nothing  will  fo  foon  excite 
enmity,  as  oppofition  in  that  which  is  dearcft.  A  man 
will  be  the  greareft  enemy  to  him  who  oppofes  him  in 
what  he  choofcs  for  his  God  :  he  will  look  on  none  as 
ftunding  fo  much  in  his  way,  as  he  that  would  deprive 
him  of  his  (jod.  "Ye  have  taken  away  my  gods;  and 
what  have  I  more  ?"f  A  m.an,  in  this  rclpec^,  cane 
fcrve  two  msftcrs,  that  ftand  in  competition  to  his  fer- 
vicc.     And  not  only,  if  be  frrves  one,  he  cannot /c-r-ytf 

H  4  the 

f  ]^^iy  vxiii.  24. 


120     Men  natHrally  God's  enemies .   Ser.VIII. 

the  other  ;  but  if  he  cleaves  lo  one,  he  will  nccefTarily 
hate  the  other.  "  No  man  can  fcrvc  two  maflcrs  ;  for 
cither  he  will  hate  ihc  one,  and  love  the  other,  or  clfc 
he  will  hold  to  the  one,  and  de/pi/e  the  other.  Ye  can- 
not fcrve  God  and  mammon/'f  And  this  is  the  very 
reafon  that  men  hate  God.  In  this  cafe  it  is,  as  when 
two  kings  fct  up  in  one  kingdom,  in  oppofltion  one  to 
the  other  ;  and  they  both  challenge  the  fame  throne, 
and  are  competitors  for  the  fame  crown  :  they  that  arc 
loyal,  hearty  fubjcfls  to  the  one, will  nccefTarily  be  ene- 
jnies  to  ihe  other.  It  always  happens  fo,  nor  indeed  can 
it  be  otherwife. 

As  that  which  is  i  man's  God,  is  the  obje£l  of  his 
higheft  love  ;  fo  that  God  which  chiefly  oppofcs  him  in 
it,  mufl  be  the  objeft  of  his  greateft  hatred. 

The  gods  which  a  natural  man  worfhips,inftead  of  the 
God  that  made  him,  are  himfelf  and  the  world.  He 
has  withdrawn  his  eftcem  and  honor  fromGod,and  proud- 
ly exalts  himfelf.  As  fatan  did  :  he  was  not  willing  to 
be  in  fuch  fubje^lion  ;  and  therefore  rebelled,  and  fct 
up  himfelf  for  God.  So  a  natural  man,  in  the  proud 
and  high  thoughts  he  has  of  himfelf,  fets  up  hinafelf 
Upon  God's  throne.  And  he  gives  his  heart  to  the 
world,  worldly  riches,  and  worldly  pleafures,and  world- 
ly honors:  they  have  the  poHcnion  of  that  regard  which 
is  due  to  God.  The  apoftle  funis  up  all  the  idolatry 
of  wicked  men  in  their  love  0/  the  -world,  "  Love  not 
the  World,  neither  the  things  that  are  in  the  world. 
If  any  man  love  the  world,  the  love  of  the  father  is  not 
in  him.  For  all  that  is  in  the  world,  the  luft  ©f  the 
flcfli,  the  luQ  of  the  eye,  and  the  pride  of  life,  is  not 
of  the  father,  but  is  of  the  world. "^"  And  theapoHlc 
James  obferves,  that  a  man  muft  nccefTarily  be  the  ene- 
my c;f  the  true  God,  if  he  be  a  friend  of  the  world. 
"  Know  ye  not  that  the  friendfhip  of  the  world  is  en- 
tity 

I  Mat.  vi.  24.     •   I  Joh.  ii.  15.   16. 


Seh.  VIII.    Men  naturally  God's  Enemies,     ill 

mity  with  God  ?  Whofoever  thei'cforc  will  be  a  friend 
of  the  world,  is  the  enemy  of  God.  \ 

All  the  fin  that  men  commit,  is  what  they  do  in  the 
fcrvice  of  their  idols  :  there  is  no  one  a£l  of  fin,  but 
what  is  an  a£l  of  fervice  to  fome  falfe  God.  And  there- 
fore wherein  foever  God  oppofes  fin  in  them,  he  is  op« 
pofite  to  their  worfhip  of  their  idols :  on  which  account 
they  are  enemies  to  God. 

God  oppofes  them  in  their  fcrvice  of  their  idols,  iii 
the  following  refpcfts. 

1.  Hi  manifcfts  his  utter  abhorrence  of  their  wor- 
fhip  of  their  idols.     Their  idols  are  what  they  love  a- 

"^  bovc  all  things  :  they  would  by  no  means  part  with 
them.  This  wickedncfs  \%fiueet  unto  them.f  If  you 
take  them  away,  what  have  they  more  ?  If  they  loofc 
their  idols>  they  loofe  their  all.  To  rend  away  their 
idols  from  them,  would  be  more  grievous  to  them,  than 
to  rend  body  and  foul  afundcr  :  it  is  like  rending  their 
heart  in  twain.  They  love  their  idolatry  ;  but  God 
^on't  approve  of  it,  but  exceedingly  hates  it  :  he  hates 
it  implacably,  and  will  by  no  means  be  reconciled  to  it ; 
and  therefore  they  hate  him.  God  declares  an  infinite 
hatred  of  every  aft  of  fin  which  they  do  ;  or  every  aft 
that  they  do  in  the  fervice  of  their  falfe  gods.  He  ap- 
Jpoves  of  it  in  no  part,  but  hates  it  all.  He  declares 
laimfelf  to  be  an  holy  God,  and  a  jealous  God  j  a  God 
that  is  very  jealous  of  his  own  honor  ;  and  that  greatly 
abhors  the  giving  that  honor  to  another. 

2.  He  utterly  forbids  their  cleaving  to  thofe  idols, 
and  all  the  fervice  that  they  do  to  them.  He  not  only 
fhews  that  he  diflikes  it,  but  he  utterly  forbids  it  ;  and 
demands  that  they  fhould  worfhip  him,  and  fcrve  him 
only,  and  give  their  hearts  wholly  to  him  ;  without  tole- 
rating any  competitor.  He  allows  them  to  ferve  their 
idols  in  no  degree ;  but  requires  them  to  call  them  away 

utterly, 
I  Jam.  iv,  *  Job  xx.  12. 


122    Men  nattirally  God's  EHemies.     Sre.VIII. 

utterly,  and  pay  no  more  worfhip  to  them,  at  any  time. 
He  requires  z  final  parting  with  their  idols.  Not  only 
that  ihcy  fhould  refrain  from  them  for  a  while,  but  caft 
them  away  forever  ;  and  never  gratify  their  idolatrous 
rcfpeel  to  them  any  more.  This  is  fo  exceeding  con- 
trary to  them,  and  what  they  are  fo  averfe  to,  and  fo 
obftinate  in  their  refufal  of,  that  they  are  enemies  to 
God  for  ir.  They  can't  endure  God's  commands,  be- 
caufe  they  forbid  all  that  which  their  hearts  are  fo  en- 
gaged in.  And  as  they  hate  God's  commands,  fo  they 
hate  Him  whofe  commands  they  are. 

3.  He  threatens  them  with  everlafting  damnation  for 
their  fervice  of  their,  idols.  He  threatens  them  for  their 
pad  idolatry.  He  threatens  them  with  his  eternal 
wrath,  for  their  having  departed  from  him,  and  their 
having  chofen  to  themfelves  other  gods.  He  threa- 
tens them  for  that  difpofition  they  have  in  their  hearts 
to  cleave  to  other  gods  :  He  threatens  the  le/l  degrees 
of  that  refpe6b  which  they  have  in  their  hearts  to  their 
idols.  He  manifcfls  that  he  will  not  tolerate  any  re- 
gard to  them,  but  has  fixed  eternal  death,  as  the  wages 
of  every  degree  of  it.  And  he  won't  releafe  them  from 
their  guilt ;  he  holds  them  to  their  obligations  ;  he  won't 
acquit  them  at  all  :  And  he  will  accept  of  no  atone- 
ment that  they  can  make.  He  will  not  forgive  them, 
whatever  they  do  in  religion  ;  whatever  pains  they  take  j 
whatever  tears  they  fhcd.  He  will  accept  of  no  mo- 
ney or  price  that  they  have  to  offer. 

And  he  threatens  every  future  a£l  of  their  idolatry. 
I^e  not  only  forbids  them  ever  to  be  guilty  of  the  lead 
nA,  but  forbids  them  on  pain  of  eternal  damnation.  So 
ilric^ly  does  God  prohibit  them  from  the  fervice  of 
I  heir  idols,  that  arc  fo  dear  to  them,  that  are  their  all, 
and  which  they  would  on  no  account  part  with.  He 
ihreaicns  them  wirh  cvcrlnlfing  wrath  for  all  exercifcs 
of  inordinate  love  of  wcvldly  profit  •.  for  all  maiiitcfla- 
lions  ol  inordinate  regard  tc  werldly  plcarurc$,or  world- 
ly 


Ser.  VIII.    Men  naturally  God's  Enemies.      123 

]y  honors.  He  threatens  them  with  everlafling  tor- 
ments for  their  felf  ejiahation.  He  requires  them  to 
deny  thcmfelves,  and  renounce  themfelves,  and  to  abafe 
themfelvcs  at  his  feet,  on  pain  of  bearing  his  wrath  to 
all  eternity. 

The*  (triune fs  of  God's  law  is  a  principle  caufe  of 
man's  enmity  againft  God.  If  God  were  a  God  that 
did  not  fo  much  hate  fin  :  if  he  were  one  who  would 
allow  them  in  the  gratification  of  their  kifls,  in  fome 
degree  ;  and  his  threatnings  were  not  (b  awful  againfl 
all  indulgence  of  their  luft  :  if  his  threatnings  were  not 
io  abfolute  ;  if  his  difpleafure  could  be  appcafed  by  a 
few  tears,  and  little  reformation,  or  the  like ;  they 
would  not  be  fo  great  enemies;,  nor  hate  him  fo  much 
as  they  do  now.  But  God  fhews  himfelf  to  be  an  im- 
placable enemy  10  their  idols,  to  every  degree  of  their 
iervice  of  them ;  and  has  threatened  everlafting  wrath, 
infinite  calamity  for  all  that  they  do  in  the  iervice  of 
their  lulls  ;  and  holds  them  bound  under  his  wrath 
therefor.  And  this  makes  them  irreconcilable  enemies 
to  him. 

For  this  reafon,  the  Scribes  and  Pharifees  were  fuch 
bitter  enemies  to  Chrift  ;  becaufe  he  fliewed  himfelf  to 
be  fuch  an  enemy  to  their  pride,  and  conceit  of  their 
own  wifdom,  and  their  felf  righteoufnefs,  and  inordinate 
affe£lation  of  their  own  honor,  which  was  their  God. 
Natural  men  are  enemies  to  God,  becaufe  he  is  foop- 
pofite  to  them,  in  that  in  which  they  place  their  all. 
If  you  go  to  take  away  that  which  is  very  dear  to  a  man. 
nothing  will  provoke  him  more.  God  is  infinitely  op- 
pofite  to  that  in  which  natural  men  place  all  cheir  de- 
light, and  all  their  happinefs,  viz.  their  gods.  He  is 
an  enemy  to  that  which  natural  men  value  ts  their 
grcatefl  honor  and  higheft  dignity  ;  and  which  they  iruH: 
wholly  to,  that  which  is  all  their  dependence,  viz.  their 
own  rightaoufnefs. 

Hence 


124     Men  naturally  Gois  Enemies.    Sek.  Vlll. 

Hence  natural  men  are  greater  enemies  to  God,  than 
ihey  arc  to  any  other  being.  Some  of  their  fellow- 
creatures  may  ftand  very  much  in  their  way,with  regard 
to  fome  things  they  fct  their  hearts  upon  ;  but  God  op- 
pofesihem  with  rcfpefl  to  all  ihelr  idols,  and  ihofe  gods 
which  are  their  all.  And  then  God's  oppofition  to  their 
idols,  which  arc  above  all  things  dear  to  them,  is  infi- 
nitely great.  None  of  our  fellow- creatures  everoppo- 
fe$  us  in  any  of  our  intereils  fo  much  as  God  oppofes 
wicked  men  in  their  idolatry  :  For  God  has  an  infinite 
oppoiition  againft  it.  His  infinite  oppofition  is  mani- 
feited  by  his  threatning  an  infinite  punifhment,  viz. 
his  dreadful  wrath  to  all  eternity,  mifery  without  end. 
Hence  we  need  not  wonder  that  natural  men  are  ene- 
mies to  God. 

Having  thus  fliewn,  in  fome  meafure,  wt  y  natural 
men  are  God's  enemies;  1  proceed  to  the  lad  thing 
proposed. 

IV.  To  corfider  and  make  anfwcr  to  fome  objecti- 
ons, that  fome  may  be  ready  to  make  againft  this. 

Natural  men  don't  generally  conceive  themfelves  to 
be  fo  bad  :  they  han't  this  notion  of  themfelves,  that 
ihey  are  enemies  to  God.  And  therefore  when  they 
hear  fuch  doflrine  as  this  taught  them,  they  fland  rea- 
dy to  make  objcdVions. 

Obj.  \.  SoMF  natural  men  may  be  ready  to  fay,  *'  I 
don't  know  that  I  feel  any  fuch  enmity  in  my  heart 
againft.  God,  as  is  fpoken  of.  I  am  not  fenfible  that 
1  am  fuch  a  dreadful  enemy,  lb  as  to  hate  God,  and  to 
have  a  mertal  enmity  againft  him  :  and  to  have  a  dif- 
pofition.  if  1  could,  to  kill  him.  1  feel  no  fuch  thing 
in  myfclf,  and  why  Ihould  1  th/mk  that  1  have  fuch  a 
thing  in  me  ^  If  I  have  fuch  enmity,  why  don't  I 
feel  it  ?  If  1  am  a  mortal  eiiCmy,  why  fliould  not  I 
know  it  better  than  any  body  c!lc  ^     How  can  others 

fee 


Ser  VIII.    Men  naturally  GtJ's  Enemies.      125 

fee  what  is  in  my  heart,  better  than  I  myfelf  ?  If  I 
hate  one  of  my  fellow  creatures,  and  have  a  fpirit  againft 
him,  1  can  feel  it  inwardly  working."  To  (uch  an 
Dbje6^4oii  I  vyould 

^nf.  I.  if  you  dobutobferre  yourfelf,  and  fcarch 
your  own  heart,  unlefs  you  are  ftrangely  blinded,  y©ii 
may  be  fenfible  of  thofc  things,  wherein  enmity  docs 
fundamentally  confill.  As  particularly,  you  may  be 
fcndble  that  you  have  at  lead  had  a  low  &  contemptible 
cfteem  of  God  ;  and  that  you  in  your  eftcem  fet  the 
trifles  and  vanities  of  this  world,  far  above  him  ;  fo  as 
to  efteem  the  enjoyment  of  thcfe  things  far  before  the 
enjoyment  of  God,  and  to  value  thefe  things  better  than 
his  love.  And  you  may  be  fenfible  that  you  defpife 
the  authority  of  God,  and  value  his  commands  and  his 
honor  but  very  little.  Or  if  by  fome  means  you  have 
blinded  yourfcif  now,  fo  as  to  think  you  do  regard  them 
now,  doubt lefs  you  can  look  back  and  fee  that  you  have 
not  reg.trded  them.  You  may  be  fenfible  that  you 
have  had  a  difrelifli  and  averfion  towards  God  ;  an  op- 
pofit  on  to  thinking  of  God,  or  to  have  any  thing  to  do 
with  him  ;  fo  that  it  would  have  been  a  very  uncom- 
fortable talk  to  have  been  confined  to  it  for  any  time  ; 
and  that  when  the  vanities  of  the  world,  at  the  fame 
lime,  have  been  very  pleafmg  to  you  ;  and  you  have 
been  all  fwallowexl  up  in  them,  while  you  have  been 
averfe  to  the  things  of  religion. 

If  you  look  into  your  heart,  it  is  there  plain  to  be 
feen,  that  there  is  an  enmity  in  your  will,  that  your  will 
is  contrary  to  God's  will  ;  for  you  have  been  oppofing 
the  will  of  God  all  your  life  long.  Thefe  things  arc 
plain  in  natural  men  ;  'tis  nothing  but  fome  great  delu- 
fjon  that  can  hide  them  from  you.  And  thefe  things 
are  the  foundation  of  alJ  enmity  :  if  thefe  things  be  in 
you,  all  the  reft  that  wc  have  fpoken  of  will  follow  of 
courfe, 

J.  One 


126     Men  naturally  Gois  Enem'tfs.    Ser.VIII. 

2.  One  leafon  why  you  han't  more  fenfibly  felt  the 
excrcifcs  of*  malice  againfl  God,  is  ihat  your  enmity  is 
nr.w  cxcrcifcd  j^arrly  in  your  unbelief  of* God's  being  ; 
aiiJ  'ills  prevents  irs  appearing  in  other  ways,  that  other- 
wile  it  wDuId.  Man  has  naturally  a  principle  of  aiheifn> 
in  him  ;  an  indifpofition  to  realize  God's  being,  and  a 
djipofition  tu  doubt  of  it.  'J'he  being  of  God  don't  or- 
dinal ily  (cern  real  to  natural  men.  All  the  difcovcries 
that  there  are  ot  God's  being,  in  his  works,  won't  o- 
verome  the  j^rinciple  of  atheilin,  that  is  in  ilie  heart. 
y\pd  ilu/  I  hey  leem  in  fome  meafure  to  be  rationally 
convinced,  yet  it  don't  appear  real  ;  the  conviction  is 
fVmr.  there  is  no  llrong  conviction  imprclled  on  the 
mind,  that  there  is  a  God  :  and  often  times  they  are 
I  eady  to  think  that  there  is  none.  Now  this  will  prevent 
the  exercifeof  this  cnmiiy,  that  othcrwile  w  -uld  be  felt  ; 
particularly,  it  may  be  an  occafion  of  there  not  being 
ihoftfinfib!^  exercifes  of  hatred,  that  othcrwife  there 
would  be. 

It  may  in  fome  meafure  be  illuftrated  by  this  :  If 
you  had  a  rooted  malice  againft  anotiier  man,  a  prinei- 
j:>le  that  had  been  long  cftablifhed  there  ;  if  you  fhould 
hear  that  lie  was  i^aa],  and  fo  fhonld  conceive  that  he 
had  no  being,  the  fenlibJc  workings  of  your  malice 
woul*!  not  be  felt,  as  when  you  realized  it  that  he  was 
alive,  or  that  there  was  fuch  a  pcrfon  :  and  that  aliho' 
there  b<*  the  fame  thing  in  ilic  foundation,  which  would 
appear,  if  you  fliould  afterwards  hear  the  news  contra- 
dialed,  and  perceive  that  your  enemy  was  ftill  alive  ;  you 
would  feel  the  fame  workings  of  hatred  that  you  did  be- 
fore. And  when  you  thought  he  was  dead,  you  might 
feel  the  cxercile  of  your  ennViiy.  in  being  glad  of  it. 
And  thus  your  liOt  realizing  it,  that  God  has  a  being, 
may  prevent  thofcfcnfible  workings  of  hatred, that  oiher- 
wiic  you  would  have.  If  wicked  men  in  thii  world 
were  (enfible  of  the  reality  ofGods  being,  as  the  wick- 
ed arc  in  another,  they  would  feci  more  of  that  haired. 


S  E  R.  VIII.    Men  naturally  GoU's  Enemies.      1 27 

that  men  in  another  world  do.  The  exercife  of  corrup- 
tion in  one  way,  may,  and  often  does  prevent  its  work- 
ing  in  other  ways.  As  covetoufnefs  may  prevent  the 
exercife  of  pride,  fo  atheifm  may  prevent  malice  ;  and 
yet  it  may  be  no  argument  of  ihere  being  any  the  Icfs  of 
R  principle  of  enmity  in  the  heart  ;  for  'tis  the  lame 
enmity,  working  in  another  way.  The  fame  enmity 
that  in  this  world  works  by  atheifm,  will  in  another 
world,  where  there  will  be  no  room  for  atheifm,  work 
by  malice  and  blafphemy.  The  fame  mortal  enmity 
that,  if  you  faw  there  was  a  God,  might  make  you  to 
wiQi  him  dead,  and  to  defirc.  if  it  were  pofFibie,  to  kill 
him,  may  now  difpofe  and  incline  to  think  there  is  none. 
Men  are  very  often  apt  to  think  things  arc  fo  as  they 
would  have  them  to  be.  The  fame  principle  difpofes 
you  to  think  God  has  no  life,  which,  if  you  knew  he 
had,  would  difpofe  you,  if  it  were  poflible  to  take  it 
away. 

3.  If  you  think  that  there  is  a  God,  yet  you  don't 
realize  it,  that  he  is  fuch  a  God  as  he  is.  You  don't 
realize  it,  that  he  is  fo  holy  a  God  as  he  is  :  You  don't 
realize  it,  that  he  has  fuch  an  hatred  of  fm  as  indeed  he 
has.  You  don't  realize  it,  that  he  is  fo  juft  a  God  as  he 
is,  that  will  by  no  means  clear  the  guilty.  But  that  in 
the  Pfalms  is  applicable  to  you  :  *'  Thefe  things  hafl: 
thou  done,  and  1  kept  filencc  :  thou  thoughteft  that  I 
was  altogether  fuch  a  one  as  thy  fclf.  *  So  that  if  you 
think  there  is  a  God,  you  don't  think  there  is  fuch  a 
God  as  there  is.  And  your  atheifm  appears  .in  this,  as 
well  as  in  thinking  there  is  no  God.  For  that  God  that 
you  think  there  is,  is  not  that  God  that  indeed  is  ;  but 
another,onc  of  your  own  feigning, the  fruit  of  your  own 
vain,  deluded  imagination.  So  that  your  objection  ari- 
fes  from  this,  that  you  don't  find  fuch  a  fenfible  hatred 
againfl  that  God  which  you  have  formed,  to  fuit  your 
fclf  j  a   God  that  you  like  better  than   the  true  God. 

But 

*   ?Ul    I      2  1. 


128      Men  naturally  God's  Enemies,    Ser.VIIF, 

But  this  is  no  argument  that  you  han't  bitter  enmity 
againft  the  true  God  ;  for  it  was  your  enmity  again!!  the 
true  GoJ,  and  your  not  liking  him,  that  has  put  you 
upon  forming  up  another  in  your  imagination,  that  you 
like  brttcr.  It  is  your  enmity  againd  thofc  attributes 
ef  God's  holinefsand  juflicc,  and  the  like,  that  has  put 
you  upon  conceiting  another,  who  is  not  io  holy  as  \\t 
is,  and  don't  hate  fin  fo  much,  and  won  t  be  fo  firi^lly 
jufl  in  puniQiing  it  ;  and  whofii  wrath  againll  fin  is  not 
(o  teirible. 

But  if  you  was  fcnfiblc  of  the  vanity  of  your  own 
conceits,  and  ihac  God  was  not  fuch  an  one  as  you  have 
imagin«d  ;  but  that  he  is, as  he  is  indeed, an  infinitely  holy, 
jufl,fin  hating  5c  fin  revcngingGod,who  will  not  tolerate 
nor  endure  the  worfhipof  idols, you  would  be  much  more 
liable  to  feel  the  fenfible  exercifcs  of  enmity  againflhim, 
than  you  arc  now.     And  ihii  experience  confirms.     For 
we  fee  that  when   men   come  to  be  under   convi^lions, 
and  to  be  made  fenfible  that   God  is  not  as   they  have 
heretofore  imagined  ;  but  that  he  is  fuch  a  jealous,  fin 
hating  God,  and  whofc  wrath  againft  fin   is  (b  dreadful, 
they  are  much  more  apt  to  have  fenfible  cxcrcifes  of  en- 
mity againft  God,  than  before. 

4.  Your  having  always  been  taught  that  God  is  in- 
finitely above  you,  and  out  of  your  reach.has  prevented 
your  enmity's  being  exercifed  inthofe  ways,  that  other- 
wife  it  would  have  been.  You  have  always  from  your 
infancy  been  taught,  that  God  is  fo  high,  that  you  can't 
hurt  him  ;  that  notion  has  grown  up  with  you.  And 
hence  you  be  not  fcnfiblc,  that  you  have  any  dif- 
pofirion  to  hurt  him  ;  becaufe  it  has  been  conceiv- 
ed foimpoffible,  that  it  has  not  come  into  your  mind. 
And  hence  your  enmity  has  not  been  exercifed  in  re- 
vengeful thoughts;  becaufe  revenge  has  never  found 
any  room  here  ;  it  has  never  found  any  handle  to  take 
hold  of ;  there  has  been  no  conception  of  any  fucU 
ihin^,   and   licncc  it    has  lain  Hill,     A  ferprpt    won\ 

bite 


Ser.VIII.      Men  naturally  God's  Enemies,      129 

bite,  or  fpit  poifon  at  that  which  it  fees  at  a  great 
diftance  ;  which  if  it  faw  near,  would  do  it  immedi- 
ately. Opportunity  fliews  what  men  be  often  times, 
whether  friends  or  enemies.  Opportunity  to  do,  puts 
men  in  mind  of  doing  ;  wakens  up  fuch  principles  as 
lay  dormant  before.  Opportunity  flirs  up  defire  to  do, 
where  there  was  before  a  difpofition,  that  without  op- 
portunity would  have  lain  ftill.  If  a  man  has  had  an 
old  grudge  againft  another,  and  has  a  fair  opportunity 
to  be  revenged,  this  will  revive  his  malice,  and  waken 
up  a  defirc  of  revenge. 

If  a  great   and  fovereign  prince  injures  a  poor  man, 
and  tho'   what  he  does    is   looked    upon  very    cruel, 
that  won't  ordinarily  flir  up  that  paflionate  revenge,  as 
if  he  fuftain'd  no  bigger  an  injury  from  one  of  his  equals, 
becaufe  he  is  fo  much  above  him,  and  out  of  his  reach* 
Many  a  man  that  has  appeared  calm  and  meck,when  he 
has  had  no  power  in  his  hands,  and  has    not  appeared, 
either  to  himfelf  or  oihers,    to  have  any  difpofition  to 
thefe  and  thofe  cruel  a6ls  j  that  yet  afterwards  when  he 
came  to  have  opportunity  by  unexpe<fled  advancement, 
or  oiherwife,  has  appeared  like  a  ravenous  wolf,  or  de- 
vouring lion.     So  it  was  with  HazaeL     *'  And  Hazael 
faid,  Why  weepeth  my  lord  ?     And  he  anfwered,   Be- 
caufe I  know  the  evil  that  thou  wilt  do  unto  the  children 
of  Ifrael  :  their  flrong  holds  wilt  thou  fet  on  fire,  and 
their  young  men  wilt  thou  flay  with  the  fword,  and  wilt 
dafli  their  children,  and  rip  up  their  women  with  child. 
And  Hazael  faid,  But  what,  is  thy  fervant  a  dog,  that 
he  fliould  do  this  great  thing  1     And  Elifha  anfwered. 
The  Lord  hath  fhewed  me  that  thou  flaalt  be  king  over 
Syria. "I     Hazael  was  then  a  fervant ;  he  had  no  power 
in  his  hands  to  do  as  he  plea  fed  ;  and  fo  that  cruel  dif- 
pofition that  was  in  him  had  lain  hid,    and   he  did  not 
himfelf    imagine  that  it  was  there  ;     Buc  afterwards^ 
when  he  became  king  of  Syria,   and  was  abfolute,  and 

*  1  had 

f  2  Kings  viii.   12,  13, 


130     Men  naturally  Gois  Enewles.      Ser.VIL 

had  nnT>e  to  controul  him  ;  then  it  broke  out  and  ap- 
peared, and  he  did  as  the  prophet  had  foretold.  He 
committed  thofe  very  afts  of  cruelty,  that  he  thought 
it  was  not  in  his  heart  to  do.  And  it  was  want  of  op- 
portuniry  that  was  the  thing  that  made  the  difference. 
it  was  all  in  his  heart  before  :  he  was  fuch  a  dog  then 
as  to  do  this  thing,  but  only  had  not  had  opportunity. 
And  therefore  when  he  feems  furprized  that  the  prophet 
fhould  fiy  fo  of  him,  all  the  reafon  the  prophet  gives  is, 
*'  'i^ie  Lord  hath  fliewed  me  that  thou  fhalt  be  kinp 
over  Syria.'* 

And  fome  natural  men  are  fuch  dogs  as  to  do  things, 
if  they  had  opportunity,  which  they  don't  imagine  it 
is  in  their  hearts  to  do.  You  object  againll  your  having 
a  mortal  hatred  ag.iinft  God  ;  that  you  never  felt  any 
deiirc  to  kill  him.  But  one  reafon  has  been,  that  it 
has  always  been  conceived  fo  impoHlble  by  you,  and 
you  have  been  fo  fenfible  how  much  defircs  would  be 
in  vain,  that  it  has  kept  down  fuch  a  defire.  But  if  the 
life  of  God  were  within  your  reach,  and  you  knew  it, 
it  would  not  be  fafe  one  hour.  Who  knows  what 
thoughts  would  prefcntly  arifc  in  your  heart  by  fuch 
an  opportunity,  and  what  difpofiiion  would  beraifedup 
in  your  heart  I  Who  v.ould  trull  ytiur  heart,  that  there 
would  not  prefcntly  be  fuch  thoughts  as  thefe.iho'  they 
are  enough  to  m.ikc  one  tremble  to  mention  them  ? 
•*  Now  I  have  opportunity  to  fee  myfelf  at  liberty  — 
that  I  need  not  bc'kept  in  continual  ilavery  by  thefiri(ft  law 
of  God. — Then  I  may  take  my  liberty  to  walk  in  that 
way  I  like  beft,  and  need  noc  be  continually  in  fuch 
flaviih  fear  oi  God  s  difpleafure. .  And  God  has  not 
done  well  by  me.in  many  inflances.  He  has  done  mod 
imjuflly  by  me,  in  holding  me  bound  to  deflruclidn  for 
unbelief,  and  other  things  which  i  cant  help — He  has 
fhewn  mercy  to  others,  and  refufed  it  to  me.  I  have 
now  an  opportunity  to  deliver  my  felf,  and  there  can 
be  no  danger  of  my  being  hurt  for  it  ;  God  will  not  b« 

tfliv«  I 


Ser.  VIII.    Men  naturally  God's  Enem'es.     131 

alive  to  revenge  it.     And  then  there  will  be  no  G<od  for 
us  to  be  tefrined  about,  and  fo  keep  us  in  flavery.'' 

Who  would  trull  your  heart, that  fuch  thoughts  would 
not  arife  ?  And  others,  much  more  horrid  ?  too  dread- 
ful to  be  mention'd  !  and  therefore  I  forbear.  Thofe 
natural  men  are  fooliflily  infenfible  of  what  is  in  their 
own  hearts,  who  think  there  would  be  no  danger  of  any 
fuch  workings  of  heart,  if  they  knew  they  had  oppor- 
tunity. 

5.   You  little  confider,    how   much  your  having  no 
more  of  the  fenlible  exercifes  of  hatred  to  God,  is  ow- 
ing to  a  being  retrained   by  fear.     You   have   always 
been  taught  uhat  a  dreadful  thing  it  is  to  hate  God.  And 
you  h^ve  been  taught  what  a  dreadfulBeingGOD  is,and 
how  terrribleGod's  difpleafure  is ;  thatGod  fees  the  heart 
and  knows  all  the  thoughts ;    and    that  you  are  in  his 
hands,  and  he  can  make  you  as  miferabie  as  he  pleafes, 
and  as  foon  as  he  pleafes.     And  thefe  things  have  re- 
flrained  you  :    and  the  fear  that  has  rifen  from    thefc 
things,  has  kept  you  from  appearing  what  you  be  ;    ic 
has  kept  down  your  enmity,   and    made   that   ferpenc 
afraid  to  fhew  it's  head,  as  otherwife  it  would  do.     If 
a  man  were  wholly  under  the  power  of  an  enemy,  tho* 
he  were  never  fo  much  of  an  enemy  to  him,  he  would 
be  afraid  to  cxercife  his  hatred  in  outward  a^ls,  unlefs 
it  was  with  great  difguife.     And  if  ic  be  fuppofed  thac 
fuch  an  enemy,  in  whofe  power  he  was,  coulJ  fee  his 
heart,  and  know  all  his  thoughts  ;  and  apprehended  that 
he  would   put  him  to   a  terrible  death,    if   he  fiw  the 
workings  of  malice  there,   how  greatly   would  this  re- 
flrain  !   He  would  be  afraid  fo  much  as  to  believe  him* 
felf,  that  he  hated  his  enemy  :    But  there  would  be  all 
manner  of  fnochcring,  difguife  and  hypocrify,  and  f.;:?- 
ing  even  of  thoughts  and  afre<flions. 

Thu^  your  enmity  has  been  kept  under  reflraint ;  and 

thns  ic  has  been  fVom  your  infancy,     i'ou  have  grown 

I  2  up 


132     Men  naturally  God's  Enemies,    Ser.  VIIL 

up  in  it.  fo  that  it  is  become  an  habitual  reftraint.  You 
dare  not  fo  much  as  think  you  hate  God.  If  you  do 
cxercifc  hatred,  you  have  a  difguifc  for  it,  whereby  you 
endeavour  even  to  hide  it  from  your  own  confcience  ; 
and  fo  have  all  along  deceived  your  felf.  And  your 
deceit  is  very  old  and  habitual  :  And  hence  you  are  fo 
difficultly  convinced.  But  this  has  been  only  reftraint : 
it  has  been  no  mortification.  But  there  has  been  an 
enmity  againft  God  in  its  full  flrength.  It  has  been 
only  retrained,  like  an  enemy  that  durfl  not  rife  up 
and  fhew  himfelf. 


>CO<><>«K><XXX><XXX><XX><XX>0<X><XXXX><><X><><>C< 


SERMON, 


>:><><><><><><>^'^><>:><>0<^^ 


I 


SERMON,     IX. 

ROMANS    V.    10. 

For  if  ivhen  ive  were  Enemies^  we  were  reconciled 
to  God  by  the  Death  of  his  Son, 

DOCTRINE. 

Natural  Men  are  God's  Enemies. 

HAVING  fliewn, — in  what  refpe^^s  they  are  ene- 
mies,— to  how  great  a  degree  they  are  enemies — 
and  why  they   are  fo  ;  I  proceeded  to  anfwer 
fome  Objedions. 

The  objection  now  under  confideration  is,  that  many 
natural  men  may  make  from  their  not  being  fenfihle 
that  they  are  God's  enemies,  whence  they  conclude, 
that  they  have  no  enmity  againft  God.f 

This  objection  has  been  anfwered  in  five  particulars. 
I  now  proceed  to 

Anf,  6.  One  reafon  why  you  have  not  felt  more 
fenfible  hatred  to  God  may  be  becaufe  you  have  not 
had  much  trial  of  what  is  in  your  heart.  It  may  be 
God  has  hitherto  in  a  great  meafure  let  you  alone.  The 
enmity  that  is  in  men's  hearts  againft  God,  is  like  a 
ferpent,  which  if  it  be  let  alone  lies  ftill  ;  but  if  any 
body  difturbs  it,  will  foon  hifs,  and  be  enraged,  and 
(hew  its  ferpentine  fpiteful  nature. 

1   3  Notwithftanding 

t  See  the  obje<5lion  Hated  a(  large,  p.  i  24, 


134      ^^^  naturally  God's  Enemies,      Ser.  IX. 

NotwlthHandlng  the  good  opinion  you  have  of  your 
felf,  yet  a  little  trial  would  fhew  you  to  be  a  viper, 
and  your  heart  would  be  fet  all  on  a  rage  againft  God. 
One  thing  that  retrains  you  now  is  your  hope.  Yru 
hope  to  receive  many  things  from  God.  Your  own 
intereft  is  concerned  ;  you  hope  to  make  great  gains  of 
God.  So  that  boih  hope  and  fear  operate  rogctlier,  to 
reflrain  your  enmity  from  fuch  fenfible  e.xercifes,  as 
otherwife  would  be.  But  if  once  hope  was  gone,  you 
would  foon  fhew  what  you  was  :  you  would  foon  feel 
your  enmity  againft  God  in  a  rage. 

7.  If  you  jirctcnd  that  you  do  not  feel  enmity  againft 
God,  and  yet  a£t  as  an  enemy,  you  may  certainly  con- 
clude that  it  is  not  becaufe  you  are  no  enemy ;  but 
bccaufe  you  do  not  know  your  own  heart.  /»<flions 
are  the  beft  interpreter  of  thedifpofition  :  They  fliew 
better  than  any  thing  clfe,  what  the  heart  is.  It 
muft  be  becaufe  you  do  not  obfcrve  your  own  beha- 
viour, that  you  queftion  whether  you  are  an  enemy  to 
God. 

What  other  account  can  you  give  of  your  own  car- 
riage, but  only  your  being  God's  enemy  ?  What  other 
account  can  be  given  of  your  fo  oppodng  God  in  your 
ways  ;  walking  fo  exceeding  contrary  to  him,  contrary 
to  his  counfrls^  contrary  to  his  commands,  and  conrrary 
to  his  glory  ^.  What  other  account  can  be  given  of 
your  caHing  (o  mucii  contempt  upon  God  ;  your  fcti- 
ing  him  {o  low  ;  your  a<fting  fo  much  againft  his  autho- 
rity, and  againft  his  kingdom  and  interelt  in  the  world  ? 
What  other  accoufit  can  be  given  of  your  fo  fetting  your 
will  in  oppofiiion  to  Goils  will,  and  that  fo  obftinately, 
for  fo  l«»ng  a  time,  againft  fo  many  warnings  as  you  have 
bad  ^  What  oiher  account  can  be  givenof  your  joining 
fo  much  with  laran,  in  the  oppodtion  he  is  making  to 
the  kingdom  of  God  in  the  wor  d  ?  And  that  you  will 
join  with  him  againft  God,  tho'  it  be  fo  much  againft 
your  own  intercft,  .ti  d  tho'  you  expcfc  your  felf  by  it 
10  everlafting  mifery  ^  '  Sucl 


Ser.  VIII.    Men  naturally  Goi's  Efietnies.      135 

Such  like  behaviour  in  one  man  towards  another^ 
would  be  look'd  on  as  fufficient  evidence  of  a  man's 
being  an  enemy  to  another.  If  he  fliould  be  fccn  to 
behave  thus  from  time  to  time,  and  that  it  was  his  con- 
ftant  manner,  none  would  want  any  better  evidence  that 
he  was  an  enemy  to  his  neighbour.  If  you  your  felf 
had  a  fervant  that  carried  it  towards  you,  as  you  do 
towards  God,  you  would  not  think  there  was  need  of 
any  greater  evidence  of  his  being  your  enemy.  If  your 
fervant  fliould  manifeft  fo  much  contempt  of  you  ; 
fliould  difregard  your  commands  as  muci>  as  you  do  the 
commands  of  God  ;  and  fhould  go  fo  direi^ly  contrary, 
fhould  in  fo  many  ways  aft  the  very  reverie  of  your 
commands  ;  and  fhould  feem  fo  fet  himfelf  in  waysthac 
were  contrary  to  your  will  fo  obllinately  and  incorri- 
gibly, without  any  amendment  from  your  repeated  calls 
and  warnings  and  threatnings  ;  and  fliould  aft  (^o  crofs 
to  you  day  and  night,  as  you  do  to  God  ;  when  you 
fought  one  thing,  he  would  feck  the  contrary  ;  when 
you  did  any  work,  he  would,  as  much  as  in  him  hy, 
undo  and  deflroy  your  work  ;  and  fliould  continually 
drive  at  fuch  ends,  as  tended  to  overthrow  the  ends 
you  aimed  at  :  when  you  fought  to  bring  to  pafs  any 
defign,  he  would  endravcur  to  overthrow  your  defign  ; 
and  fliould  fet  himfelf  as  much  againfl:  your  interefl,  as 
you  do  your  felf  againfl  God's  honor.  And  you  fliould 
moreover  fee  him  from  time  to  time  with  others  that 
were  your  declared  mortal  enemies  ;  and  making  them 
his  counfellors,  fo  much  as  you  do  the  devils,  God's 
declared  mortal  enemies  :  and  hearkening  to  their 
counfels,  as  much  as  you  do  10  far^n's  temptations  : 
Should  you  not  think  you  had  fufficicni  evidence  that 
he  was  your  enemy  indeed  ? 

Therefore  conflder    ferioufly  your  own  ways,   and 
M'agh  your  own  behaviour.     "How  canft  thou  fay,   I 

1  4  a^ 


136       Men  fjaturally  God's  Enemies.     Ser.  IX; 

am   not   polluted —  ?      fee  thy  way    in  the    valley, 
know  what  thou  hall  done.'*  ^ 

Obj.  11.  Natural  men  may  be  ready  to  objc^, 
the  refpc£t  they  fhcw  to  God  from  time  to  time.  This 
makes  many  to  think  that  they  are  far  from  being  fuch 
enemies  to  God.  They  carry  it  rc(pt£lfully  towards 
God  :  chey  pray  to  him  in  fccrct,  and  do  it  in  as  hum- 
ble a  manner  as  they  arc  able.  They  attend  on  public 
worfhip,&:  lake  j  great  deal  of  pains  10  do  it  in  a  decent 
manner.  It  feems  to  them  that  they  (hew  God  a  great 
ideal  of  refpc^  :  they  ufe  many  very  refpe£Vful  terms 
in  their  prayer  :  they  give  him  all  the  honor  they  can  : 
they  are  re[pe£lful  in  their  manner  of  fpeaking,  and  in 
their  voice,  and  their  gefliires,  and  the  like. 
But  to  this,    1 

Jlnfwer^  That  all  this  is  done  in  meer  hypocrify, 
All  this  fceming  refpeft  is  feigned, there  is  no  fincerity  in 
it  :  there  is  external  rerpe£l,but  norefpe^l  in  the  heart  : 
there  is  a  fhew,and  nothing  elfe.  You  only  cover  your 
enmity  with  a  painted  vail.  You  put  on  the  difguife  of 
a  friend,  but  in  your  heart  you  are  a  mortal  enemy  for 
all  that.  There  is  external  honor.but  inward  contempt : 
There  is  a  fhew  of  friendfhip  and  regard,  but  inward 
hatred.  You  do  but  deceive  yourfclf  with  your  fhcw 
of  refpc(fi: ;  and  endeavour  to  deceive  God  :  not  con- 
fideriiig  that  God  looks  not  en  the  outward  appearance, 
but  that  he  looks  on  the  hearr. 
Here  confider  particularly, 
I.  That  much  of  that  (ceming  refpc£l  which  natu- 
ral men  ll.ew  to  God,  is  owing  to  their  education. 
They  have  been  taught  from  their  infancy  that  they 
ought  10  fhcw  great  relpcift^  to  God.  They  have  been 
taught  to  ufc  rcfpe6tful  language,  when  (peaking  about 
God,  and  to  behave  with  lolcmnity,  when  attending  on 
ihofe  exercilcs  of  religion,  wherein  they  have  to  do 
.viih  GoJ.     1  hey  from  their  childhood  have  feen  thac 

this 

«'  Jcr.  ii.  2^  w 


Ser.  IX.     Mefi  naturally  God's  Enemies.       137 

this  is  the  manner  of  others,  when  they  p^ay  to  God, to 
ufe  reverential  exprefTions,  and  a  reverencial  behaviour 
before  him.  And  their  Ihew  of  refpeft,  which  they 
make  to  God,  is  owing  in  a  great  meafure  to  this. 

Thofe  who  are  brought  up  in  places  where  they  have 
commonly  from  their  infancy,  heard  men  take  tie  name 
of  God  in  vain,* and  fwear  ar)d  curfe,  and  blafpheme; 
they  learn  to  do  the  iame  ;  and  it  becomes  habitual  to 
them  fo  todo  And  it  is,  the  fame  way,  &  no  other, that 
you  have  learned  to  behave  refp.  <^fully  towardsGod; 
not  ^hat  you  have  any  more  refpc6l  to  God  than  they  : 
but  ''hey  have  been  brought  up  one  way,  and  you  ano- 
ther. In  fome  parts  of  the  world,  men  are  brought  up 
in  the  worfhip  of  idols  of  filver,  and  gold,  and  wood, 
and  (tone,  made  in  the  fhape  of  men  and  beafls.  "  They 
fay  of  them,  Let  the  men  that  facrifice,  kifs  the  calf/'^ 
In  fome  parts  ot  the  world,  they  are  brought  up  to  wor- 
fhip ferpents,  and  are  taught  from  their  infancy  to  car- 
ry it  with  great  refpecH:  to  them.  And  in  fome  places, 
chey  are  brought  up  in  worlhiping  the  devil,  who  ap- 
pears to  them  in  a  bodily  fhape  ;  and  to  behave  with  a 
lliew  of  great  reverence  and  honor  towards  him.  And 
what  refpefc  you  (hew  to  God  has  no  better  foundati- 
on ;  it  comes  the  fame  way,  and  is  worth  no  more. 

2.  Th  at  fhew  of  refpe^t  which  you  make  \s  forced. 
You  come  to  God,  and  make  a  great  (hew  of  refpcft  to 
him,  and  ufe  very  refpe61ful  terms,  with  a  refpedtful, 
reverential  tone  and  manner  of  fpeaking  ;  and  your 
countenance  is  grave  and  folemn  ;  and  you  put  on  an 
humble  afpe<fl:  ;  and  you  kneel,  and  ufe  humble,  ref- 
peflful  poftures,  out  of  fear.  You  are  afraid  that  God 
will  execute  his  wrarh  upon  you  ;  and  fo  you  feign  a 
great  deal  ofrefpcSt,  that  he  may  not  be  angry  with  you. 
"  Through  the  greatnefs  of  thy  power  (hall  thine  ene- 
mies (ubmit  rhemfclves  unto  thee."f  In  the  original  it  is, 
"Ihall  thine  enemies  lie  to  thee."  It  is  render'd  therefore 

in 

*  Hof.  xiii.  2.     f  Pfal.  Ixvr.   3. 


138     Men  naturally  God's  Enemies,      Ser.  IX. 

intbe  margin,  *'  (hall  yield  feigned  obedience  to  thee.*' 
Al  that  you  do  in  religion  is  forc'd  and  fcign'd.  Thro' 
the  grcatncfs  of  God  s  power,  you  yield  feigned  obedi- 
ence. You  are  in  God  s  power,  and  he  is  able  to  de» 
Hroy  you  ;  and  fo  you  feign  a  great  deal  of  rcfpifl  ro. 
him,  that  he  might  not  dcftroy  you.  As  one  might  do 
towards  an  enemy  that  had  taken  him  c^iptive,  though 
he  at  the  fame  time  would  gladly  make  his  escape,  if  he 
could,  by  faking  away  the  life  of  him  who  had  taken 
him  captive. 

3.  \t  is  not  real  refpe6l  that  moves  you  to  behave 
fo  towards  God  :  you  do  it  becaufe  you  hope  you  (hall 
get  by  it.  'Tis  refpe6t  to  yourlelf,  and  not  refpe^l  to 
God,  that  niovcs  you.  You  hope  to  move  God  to  be- 
dew the  rewards  of  his  children,  by  it.  You  are  like 
the  Jews  who  followed  Chrift,  and  called  him  Rabbi, 
and  would  make  him  a  king.  Not  that  they  honored 
him  fo  much  in  their  hearts,  as  to  think  him  worthy  of 
the  honor  of  a  king ;  or  that  they  had  the  refpciTfc  of 
(inccre  fnbjc(5^s ;  but  they  did  it  for  the  fake  of  the 
loaves.  "  Jefus  perceived  that  they  would  come  and 
make  him  a  king.  And  when  they  had  found  him  on 
the  other  fide  of  the  fca,  they  faid  unto  him,  Rabbi, 
how  cameft  thou  hither  ?  Jefus  anfwcred  and  faid  un- 
to them.  Verily,  verily  I  fay  unto  you.  Ye  feek  me, 
not  becaufe  you  faw  the  miracles,  but  becaufe  ye  did 
cat  of  the  loaves,  and  were  filled."  f 

Thel'e  things  don't  argue  but  that  you  arc  implacable 
enemies  to  God  notwithilanding.  If  you  examine  your 
pruycrs  and  other  duties,  your  own  confciences  will  tell 
you.  that  the  fceming  refpcft  which  you  have  fliewn  ro 
God  in  them,  has  been  only  in  hypocrify.  That  often- 
limes  you  have  fct  forth  in  your  prayers,  that  God  was 
a  great  God,  and  a  glor.ous  God,  and  an  infinitely  holy 
God,  as  if  you  greatly  honor'd  him  on  the  account  of 
thcfe  attributes ;  and   you,   at  the   fame   time,  had  no 

fcnfc 

f    lob.  vi     15,   25,  26, 


Ser'  IX.     Men  naturally  God's  Enemies.      139 

fenfe  in  your  heart  of  the  greatnefs  and  glorioufnefs  of 
God,  or  of  any  excellency  in  his  holinefs.  And  fo 
your  own  confciences  will  tell  you,  that  you  have  often 
pretended  to  be  thankful  ;  you  have  told  God,  that 
you  thank'd  him  that  you  was  alive,  and  thank'd  him  for 
thefe  and  thofe  mercies,  when  you  have  not  found  the 
Jeafl  jot  of  thankfulnefs  in  your  heart.  And  fo  you 
have  told  God  of  your  own  unworthinefs,  and  fet  forth 
what  a  vile  creature  you  was  ;  when  you  have  had  no 
humble  fenfe  of  your  own  unworthinefs. 

And  if  thefe  forementioned  reflraints  were  thrown 
off,  you  would  foon  throw  off  all  your  fhew  of  refpeft. 
Take  away  fear,  and  take  away  a  regard  to  your  own 
interell,  and  there  would  foon  be  an  end  to  all  thofe  ap- 
pearances of  love,  honor,  and  reverence,  which  now  you 
make.  All  thefe  things  are  not  at  all  inconfiQcnt  with 
the  moft  implacable  enmity. 

The  devil  himfelf  made  a  fliew  of  refpe£t  to  ChriH:, 
when  he  was  afraid  that  he  was  going  to  torment  him  ^ 
and  when  he  hoped  to  perfwade  Chrift  to  fpare  him  lon- 
ger. *'  When  he  faw  Jefus^  he  cried  out,  and  fell  down 
before  him,  and  with  a  loud  voice  faid.  What  have  I  to 
do  with  thee,  Jefus,  thou  fon  of  God  moft  high  ?  I 
befeech  thee^  torment  me  not,"  "^ 

Ohj.  III.  Some  may  perhaps  objeft  againd:  this 
doctrine  of  their  being  God's  enemies,  the  religious  of- 
fe6lions  they  have  fometimes  experienced.  1  hey  may 
be  ready  to  fay.  That  when  they  have  come  before 
God  in  prayer,  they  have  not  only  ufed  refpc61ful  terms 
and  geftures,  but  they  have  prayed  with  affe^lion  ;  their 
prayers  have  been  attended  wih  rears,  which  they  are 
ready  to  think  fl:evved  fomething  in  the  heart. 

*Anf.  These  affe^lions  have  rifen  from  other  cau- 
fes,  and  not  f  om  any  true  refpedl  to  God. 
As  pa  tlcularjy, 

I.  They 

*  Luk.  viii.    28. 


I4Q      Men  naturally  God*s  Enemies.      Ser.  IX. 

1.  They  have  rifen  from  felf-love,  and  not  love 
fo  God.  If  you  have  wept  before  God,  from  the  con* 
(ideiaiion  of  your  own  pitiful  cafe  ;  that  has  been  bc- 
caufc  you  loved  your  felf,  and  not  becaufc  you  had 
any  refpcdl  to  God.  And  if  your  tears  have  been  from 
forrow  for  your  fins  ;  you  have  mourned  for  your  fins, 
becaufe  you  have  finned  againft  your  (elf,  and  not  be- 
caufc you  have  finned  againfl  God.  "When  ye  faded 
and   mourned,    did  ye  at  all  faft  unto  me,    even  unto 

iMe  r  I! 

2.  Pride,  and  a  good  thought  of  themfclves,  very 
commonly  has  a  great  hand  in  the  afTeflions  of  natural 
men.  7  hey  have  a  good  opinion  of  what  they  are 
doing  when  they  are  praying  ;  and  the  reflexion  on 
that  afTedls  them  :  they  are  a<T"c<51cd  with  their  own 
goodnefs.  Men's  felf-r'ghteoufnefs  often  occafions 
tears.  An  high  opinion  of  themfelves  before  God, and 
an  imagination  of  their  being  pcrfons  of  great  account 
with  him,  has  affedicd  them,  in  their  tranfaclions  with 
G(^d. 

There  is  commonly  abundance  of  pride  in  the  midft 
of  tears  ;  and  pride  is  in  a  great  meaiurc  the  fcource  of 
them.  And  then  they  are  fo  far  from  being  an  argu- 
ment that  you  be  not  an  enemy  to  God,  that  on  the 
contrary,  they  arc  an  argument,  that  you  be.  In  your 
very  tears,  you  arc,  in  a  vain  conceit  of  yourlelf,  ex- 
alting your  lelf  ngainfl  God. 

3.  Thl  aftc^tions  of  natural  men  do  often  arife  from 
wrong  conceits  that  they  have  of  God.  They  con- 
ceive of  God  after  the  manner  they  do  of  men,  as  tho' 
he  were  a  being  liable  to  be  wrought  upon  in  his  aflef^i- 
ons.  They  conceive  of  him  as  one  whofe  heart  could 
he  drawn,  whofc  affefiions  can  be  overcome,  by  what 
he  fees  in  them.  They  conceive  of  him  as  being  taken 
Willi  ihem,  and  their  performances  ;  and  this  works  on 
their  aflciSlions  ;   ar.d  thus  one  tear  draws  another,  and 

their 
(  Zech.  vii    5. 


SsR.  IX.      Men  naturally  God's  Enemies.      141 

their  affeftions  increafe  by  reflexion.  And  oftentimes 
they  conceive  of  God  as  one  that  loves  them,  and  is  a 
friend  to  them  :  and  fuch  a  miftake  may  work  much  on 
their  affeflions.  But  fuch  affeftions  that  arife  towards 
God,  as  they  conceit  him  to  be,  is  no  argument  that 
they  have  not  the  fame  implacable  hatred  towardsGod, 
confidered  as  he  really  is.  There  is  no  concluding 
that  men  are  not  enemies,  becaufe  they  are  affe^^ed  and 
(hed  tears  in  their  prayers,  and  the  like.  Saul  was  very 
much  affected  when  David  expoftulated  with  him  a  • 
bout  purfuing  after  him,  and  feeking  to  kill  him. 
'David's  words  wrought  exceedingly  upon  SauPs  af- 
fections. **And  it  came  to  pafs  when  'Dai//^  had  made 
an  end  of  fpeaking  thefe  words  unto  Saw/,  that  Saul  faid, 
Is  this  thy  voice, my  fon  David  f*  and  Saul  lift  up  his 
voice  and  wept."*  He  was  fo  affeCled  that  he  wept 
aloud,  and  called  David  his  Son,  tho'  he  was  but  juft 
before  feeking  his  life.  But  this  afFeflion  of  Saul's  was 
no  argument  that  he  did  not  dill  continue  in  his  enmity 
Sig^\ni\David.  He  w^sDavid's  mortal  enemy  before, 
and  fought  his  life  ;  and  fo  he  did  afterwards.  It  was 
but  a  pang  :  his  enmity  was  not  mortified  or  done  away. 
The  next  news  we  hear  of  Saul  is,  that  he  was  purfu- 
ing David,  and  feeking  his  life  again. 

The    APPLICATION. 

Thisfhall  be  of  Inftru6lion,  in  feveral  Inferences. 

Inf.  I.  If  it  be  fo,  that  natural  men  are  God's 
enemies  ;  then  hence  we  may  learn,  how  much  we  arc 
indebted  to  God  for  his  retraining  grace.  If  all  na- 
tural  men  are  God's  enepiies,  what  would  they  not  do, 
if  they  were  not  rcffrain'd  !  For  what  has  one  that  is 
an  enemy,  within  himfelf,  or  in  his  difpofition,  to 
reftrain  him  from  aftingagainft  him  tha  the  is  an  enemy 
to  ?     Hatred  won't  reftrain  a  man  from  ^6ling  any  thing 

whatfoever 
1  Sam.  xxiv.  16,  Chap.  xxvi.   i,  &c. 


142      Msn  naturally  God's  Euemies,       SeR.  IX. 

whatfocvcr  acrainfl  him  that  is  hated.     Nothing   is  too 
bad  for  hatred,  if  it  be  mecr  haired,  and  no  love  ;    no- 
thing is   too  bad  Tor  that  10  do  towards  the  ebjf-cl  of  ir. 
."Ha [red  (hews  no  kindncfs  either  in  doing,  or  forbearing. 
Only  hatred  will  never  make  a  man  forbear  to  a£t  any 
thing  what  focver  againfl  God  ;     for  the  very  nature  of 
hatred  is  to  ftek  evil.      But  wicked  men,    as  has  been 
/hewn,  are  mcer  enemies  to  Cc)d.     'J  hey  have  hatred, 
without  any  love  at  all.      AnJ  hence  natural  gien  have 
nothing  within  them,    in  their  own    nature,    to    rcflrain 
them  from  any  thing  that  is  bad, be  it  never  fo  bad  :  and 
therefore  their  reflralnt  mufl    not  be   owing   to  nature, 
but  to  reflruining  grace.      And  therefore  whatever  wick- 
cdnefs  we  have  been  kept  from,    it   is   not  becaufe  we 
have  not  been  bad  enough  to  commit  it  ;   but  it  is  God 
has  reltraincd  us,   and  kept  us  back  from  fin.      There 
can  be  no  worfe  principle,    than  a    principle  of  hatred 
to  God.     The  devils  in  hell  don't  do  any  thing   from 
any  worfe  principle  than  this.     And   there    can  be   no 
principle  that  will  go  further  in  wickednrfs  than  this,  if 
it  be   neither  mortified   nor  red  rained.     But   it   is  .not 
mortified  in  natural  men  ;   and  therefore  all  that  keeps 
them'from  any  degree  of  wickednefs,  is  rcfi rained.      If 
we  have  leen  others  do  things  that  we  never  did  ;  and 
if  they  have  done  worfe  than  we,   this  is  owing  to    re- 
llraining  grace.     If   we  have  not  done  as  bad  as  Pha* 
TQch,   it  is  owing  to  divine  refiraints.     If  we  have  not 
done  as  bad  as  judas,  or  as  the  Scribes  and  Pharifees, 
or  as  bad  as  Herod,   or   Simon  Magus,  it  is  becaufe 
God  has  rcflraincd  our  corruption.     If  we  have  ever 
heard  or  read  of  any  that  have  done  worfe  than  wc  ;     if 
we  have  not  gone  the  length  in  finning,  that  the   moil 
wicked  pirates  or  carnal  perfecutors    have  gone,  this  is 
owing  to  rcflraining  grace.      For  we  are    all  naturally 
ihe  enemies  of  Gud   as  much  as  ihey.     If  we  have 
not  committed  the  unpardonable  fin,  it  is  owing  10  re- 
f.raininc  grace.     There  iik  no  worfe  principle  in  cxcrcife 

ia 


Ser.  IX.      Men  naturally  God's  enemies.       143 

in  that  fin,  than  enmity  againfl:  God.  There  is  the 
entire  fountain,  and  all  the  foundation  of  the  fin  againfl 
the  Holy  Ghoft,  in  that  enmity  againil  God,  that  we 
all  have  in  us,   and  naturally  reigns  in  us. 

It  is  not  we  our  felves  that  reitrain  our  felves  from 
the  commifijon  of  the  greatefl  imaginable  wickedncfs; 
for  enmity  againfl  God  reigns  in  us  and  over  us ;  we 
are  under  the  power  and  dominion  of  it,  and  arc  fold 
under  ic.  We  do  not  reflrain  that  which  reigns  over  us. 
A  Have,  as  long  as  he  continues  a  meer  flave,  cannot 
controul  his  mafler.  *'He  that  committeth  fin,  is  the 
fervant  of  fin.  j  So  that  the  reflraint  of  this  our  cruel 
tyrant,  is  owing  to  God,  and  not  to  us.  What  does  a 
poor,  impotent  fubjedt  do  to  reflrain  the  abfolutc  Lord, 
that  has  him  wholly  under  his  power  P 

How  much  will  it  appear  that  the  world  is  indebted 
to  the  retraining  grace. of  God,  if  weconfider  that  the 
world  is  full  of  enemies  to  God.  The  world  is  full  of 
inhabitants  ;  and  almofl  all  are  God's  enemies,  his  im- 
placable and  mortal  enemies.  What  therefore  would 
they  not  do;  what  work  would  they  not  make,  if  God 
did  not  reflrain  them  ? 

GOD's  work  in  the  reftraint  that  he  exercifes  over  a 
v/icked  world,  is  a  glorious  work.  God's  holding  the 
reins  upon  the  corruptions  of  a  wicked  world,  and  fett- 
ing  bounds  to  their  wickednefs,  is  a  more  glorious  work, 
than  his  ruling  the  raging  of  the  fea,  and  felting  bounds 
to  its  proud  waves,  and  faying.hitherto  fhalc  thou  come, 
and  no  further.  In  hell,  God  lets  the  wickednefs  of 
wicked  fpirits  have  the  reins,  to  rage  without  reflraint  ; 
and  it  would  be  in  a  great  mcafure  upon  earth  as  it  in 
hell,  did  not  God  reflrain  the  wickednefs  of  the  world. 

But  in  order  to  the  better  underflanding  how  it  is 
owing  to  the  reftraining  grace  of  God,  that  we  are  kept 

and 
•f  Joh.  vili.   34. 


144     Men  naturally  God's  Enemies.     SeR.  IX. 

and    with-hcld   from  the  bighefl  a£ls  of  fin,  I    would 
here  obferve  feveral  thinqs. 

1.  Whenevfr  men  are  with  held  from  finning  by 
the  common  influence  of  Gods  fpirit,  ihcy  are  with- 
held by  red  raining  grace.  If  fmners  are  awakened  fin- 
ners,  and  are  made  ienfible  of  the  great  guilt  that  fin 
brings,  and  that  it  expofcs  to  a  dreadful  punifiimeni  ; 
they  under  fuch  circumflanccs  dare  not  allow  ihemfclves 
in  wilful  fin  :  God  restrains  them  by  ih:  conv'iBjons  of  his 
fpiilt  ;  and  therein  their  being  kept  from  fin,  is  owing 
to  rcdraining  grace.  And  finncrs  ihiit  live  under  the 
gofpel,  that  are  not  awakened  finners,  but  in  a  great 
nuafure  fccure,  yet  commonly  have  fome  degrees  of 
the  influence  of  dod's  fpirit  with  his  ordinances  influ- 
encing natural  confciencc.  And  iho'  they  be  not  fuffi- 
cicnt  thoroughly  to  roufc  them  out  of  fccurity,  or  make 
them  reform  ;  yet  they  keep  them  from  going  fuch 
ler.gths  in  fin,  asoiherwife  they  might  do.  And  when 
it  is  ihus,  this  is  reflraining  grace.  They  are  very  flu- 
pid  and  fottifh  ;  yet  they  would  be  a  great  deal  more 
fo,  if  God  fliould  let  them  wholly  alone. 

2.  All  the  reflraints  that  men  are  under  from  the 
word  and  ordinances,  is  from  rcflraining  grace.  The 
word  and  ordinances  of  God  might  have  fome  degree  of 
influence  on  men's  natural  principles  of  ftlf-love,  to 
refh  ain  them  from  fin,without  any  degree  of  the  influence 
of  God's  fp;rit  :  But  this  would  be  the  reftraining grace 
of  God  ;  for  God's  goodncfs  and  mercy  to  a  flnful 
world,  appears  in  his  giving  his  word  to  be  a  reflraint 
on  the  wickednefs  of  the  world.  AVhen  men  are  re- 
n ruined  by  fear  of  ihofe  punifhments  that  the  word  of 
God  ihieatcns  ;  or  by  the  warnings  of  the  word,  or  by 
ihc  ofl^crs  aiHJ  promifes  of  it  ;  when  the  word  of  God 
works  upon  hope,  or  u|x)n  fear,  or  natural  confciencc, 
to  redrain  men  from  fin,  this  is  the  rcflraining  grace  of 
God.  When  wc  are  rcflraincd  ihuSj  'tis  owing  to  the 
mercy  of  Gcd  that  wc  arc  rcflraincd,     'Tis  anindanec 

»f 


g£R.  X.       Men  naturally  God's  Enemies.        14^ 

pf  GoJ's  mercy  that  he  has  revealed  hell,  to  reflrain 
men's  wickednefs  ;  i»nd  ihat  he  has  revealed  a  way  oF 
falvation,  and  a  pofTibHiry  of  eternal  life.  This  is  z 
jthing  that  has  great  influence  on  men,  to  reflrain  them 
from  (in  ;  and  this  is  the  reftraining  grace  of  God. 

3.  When  men  are  reflrained  from  fin,  by  the  lighc 
of  nature,  this  alfo  is  reHraining  grace.  If  men  are 
dcrtitute  of  the  light  of  God*s  word,  yet  the  light  of 
natural  confcience  teaches  that  (in  brings  guilt,  and  ex- 
pofes  to  punifhment.  The  light  of  nature  teaches  that 
there  is  a  God  who  governs  the  world,  and  will  reward 
the  good  and  punifh  the  evil.  When  men  are  reftrain'd 
by  this,  they  are  to  attribute  their  reftraints  to  the  re- 
training grace  of  God  ;  for  it  is  God  who  is  the  author 
of  the  fight  of  nature,  as  well  as  the  light  of  revelation. 
He  in  mercy  to  mankind,  makes  known  many  things 
by  natural  light  to  work  upon  men's  fear  and  felf  love, 
jto  retrain  their  corruptions. 

4.  When  God  reftrains  men's  corruptions  by  his 
providence,  this  is  reitraining  grace.  And  that  whether 
it  be  his  general  providence,  or  his  providence  in  order- 
ing the  Itateof  mankind  ;  or  his  particular  providence, 
or  providential  difpofais  towards  them  in  particular. 

(i.)  GOD  doth  greatly  reOrain  the  corruption  of 
the  world,by  ordering  the  (late  of  mankind.  He  has  fet 
mankind  here  in  a  mortal  ftate,&  that  is  a  great  reftraint 
on  their  corruption.  He  hath  fet  mankind  in  a  ftate  of 
probation  for  eternity, &  that  is  a  great  reflraint to  corrup- 
tion. God  hath  fo  ordered  the  flate  of  mankind,  that  ordi- 
narily many  kinds  of  fin  &  wickednefs  are  difgraceful, 
and  what  tend  to  the  ,hm*t  of  a  man's  character  and  re- 
putation amongfl  his  fellow  men  ;  and  that  is  a  great 
icftraint.  He  hath  fo  difpofed  the  world,  that  many 
kinds  of  wickednefs  are  many  ways  very  contrary  to 
men's  temporal  intereft  j  and  that  is  a  great  reftraint. 
God  has  To  difpofed  the  (lace  of  mankind  that  they  arq 
kd  to  prohibit    many  kinds  of  wickednefs  by  humar> 


I4<!>     Men  naturally  GorTs  Enemies.      Sek.IX. 

laws  ;  and  that  is  a  great  rtflralnt.  God  hath  fet  up  a 
church  i  lie  world,  mad'  up  of"  thofe  who,  if  they  are 
anrwcrrible  ro  thrir  profefTioii,  have  :he  fear  and  love 
of  God  ill  cheir  hearts;  and  they  by  holding  forth  light 
and  the  woni  of  God,  and  keeping  up  the  ordinances  of 
God  in  the  world,  and  by  warning  others,  are  a  great 
reltraint  to  the  wickednefs  of  the  world. 

But  in  all  thefe  things,  the  retraining  grace  of  God 
appears,  it  is  God's  mercy  to  mankind,  that  he  has  Co 
ordered  their  llaie.  ihat  they  (hould  have  fomany  things, 
by  fear  and  a  regard  to  their  own  intereft,  to  reflrain 
their  corrnprions.  It  is  (-iod's  mercy  to  the  world, that 
the  (late  of  mankind  here,  does  fo  differ  in  that  refpedf, 
from  the  (fate  of  the  damned  in  hell  ;  where  men  will 
have  none  of  thefe  things  to  reflrain  them  ;  they  won't 
be  in  fuch  circumftances  that  \vill  fo  influence  their 
hope  and  fear,  to  reflrain  them  from  (in. 

The  wifdom  of  God, as  well  as  the  attributes  of  God's 
grace,  gr«^atly  appears  in  thus  difp.ifing  things  for  the 
relirainir.':T  of  the  wickednefs  of  men. 

(2.)  GOD  doth  greatl  reflrain  the  corruptions  of 
men  by  his  particular  providence,  or  providence  towards 
particular  perfons  ;  by  placing  men  in  fuch  circumstan- 
ces as  to  lay  them  und'.T  reftraints.  And  to  this  it  is 
often  owing  that  fome  natural  men  never  go  fuch  lengths 
in  finning,  or  are  never  guilty  of  fuch  atrocious  wicked- 
nefs as  fome  others,  that  providence  has  placed  ihcni 
in  different  circum  aiKes.  If  it  were  not  for  this, 
many  thoufands  of  natural  men,  who  now  live  fobcr 
and  orderly  lives,  would  do  as  Pharcah  did.  The 
rcal()n  why  they  o  not,  is,  that  providence  has  placed 
them  in  different  circumffances.  If  they  were  in  the 
fame  cucumllances  as  Pharoah  was  in,  ihey  would  do 
as  he  did.  .  nd  fb,  if  in  the  (amc  ciicumflanccs  as 
ManaJJah as  Judas as  i^ero But  provi- 
dence reflraiiis  their  corruptions, by  puningihem  in  fuch 
cir-ciuurianccS;  as  not  to  open  fuch  a  door  or  outlet  for 

I  heir 


Ser.  IX.     Men  naturaVy  God's  Enemies.       147 

their  corruption,  as  he  did  to  them.  Fo  fome  do  noj 
do  fuch  horrid  things  as  others,  they  do  not  live  fuch 
horribly  vicious  Hvds  as  iome  others, bccaule  providence 
has  retrained  them  by  ordering  that  they  (hould  have 
a  better  education  than  others.  Providence  hasordei'd 
that  they  fhould  be  the  children  of  pious  parents  it 
may  be,  or  fl-iould  live  where  they  (hould  enjoy  many 
means  of  grace ;  and  fo  providence  has  laid  them  under 
rcftraints.  Now  this  is  retraining  grace.  The  attribute 
of  God's  grace  is  exercifed  in  thus  reft  raining  perfon$ 
in  providence. 

And  oftentimes  God  reftrains  men's  corruptions  by 
particular  events  of  providence.  By  particular  afflidli- 
ona  they  are  brought  ynder,  or  by  particular  occurren- 
ces, whereby  God  does,  as  it  were,  block  up  men  s  way 
in  their  courfe  of  fin,  or  in  fome  wickednefs  that  they 
had  devifed,  ajid  that  othcrwife  they  would  perpetrate. 
Or  fomething  happens  unexpe£tid  to  hold  men  back 
from  that  which  they  were  about  to  commit.  When 
men  are  reftrained  thus,  it  is  God  that  reftrains  them. 
Thus  God  reftrained  'David  by  his  providence  fron^ 
(heding  blood,  as  he  intended  to  do,  "Now  therefore, 
my  lord,  as  the  Lord  liveth,  and  as  thy  foul  liveth, 
feeing  the  Lord  hath  witholden  thee  from  coming  to 
filed  blood,  and  from  avenging  thy  felf  with  thine  owi> 

hand ""^     God  witheld  him  from  it  no  otherwife, 

than  by  ordering  it  fo  in  his  providence  that  Abtgail 
ftiould  come,  and  by  her  wifdom  fliould  cool  and  pacify 
him,and  perfwade  him  to  alter  his  purpofe.f. 

5'.  Godly  perfons  are  greatly  indebted  to  reftrain- 
ing  grace,  in  keeping  them  from  dreadful  afls  of  fin. 
So  it  was.in  that  inftance  oi  David,  that  has  beenjuft: 
pientioned.  Godly  perfons  when  God  has  left,  and 
has  not  reftrained  them,  have  fallen  into  drea  ful  afis 
of  iin.     So  did  'David,  in  the  cafe  of  Uriah.— Lot — 

K  2  Pftcr 

^  I  fam  XXV    26.    t  Sc€  ver.    32,  3^,  34. 


148       Men  naturally  God's  Enemies.     Ser.  IX 

Peter —  And  when  other  godly  perfons  are  kept  fro.n 
tailing  into  fuch  (ins,  or  much  worfc  fins  than  ihefe, 
it  is  owing  to  the  red  raining  grace  of  God.  Mecrly 
having  a  principle  of  grace  in  their  hearts,  or  mecrly 
their  being  godly  perfons,  without  God's  prefence  to 
rcflrain  them,  will  not  keep  them  from  great  a6>s  of  fin. 
That  the  godly  do  not  fall  into  the  moll  horrid  fins  that 
can  be  conceived  of,  is  owing  not  fo  miich  to  any  incon- 
fidence  between  their  falling  into  fuch  fins,  and  the  hav- 
ing a  principle  of  grace  in  the  heart,  as  it  is  owing  to 
the  covenant  mercy  of  God.  whereby  he  has  promilcd 
never  to  leave  nor  forfake  his  people ;  and  that  he  will 
not  fufTer  ihem  to  be  tempted  above  what  they  are  able; 
but  with  the  temptation  will  make  a  way  for  them  to 
cfcape.  If  faving  grace  retrains  men  from  great  a6t5 
of  fin,  this  is  owing  to  God  who  gives  fuLh  cxercifesof 
grace  at  that  time  when  the  temptation  comes,that  they 
arc  reflrained. 

Let  not  the  godly  therefore  be  infenfibic  of  their 
indebtednefs  to  the  rcOraining  grace  of  God.  Tho' 
ihe  godly  cannot  be  faid  to  be  enemies  to  God.  becaufc 
a  principle  of  enmity  does  not  reign  ;  yet  they  have 
the  very  fame  principle  and  feed  of  enmity  in  thcni,iho* 
it  be  mortified.  Tho'  ic  be  not  in  reigning  power,  yet 
it  has  great  flrcngih  ;  and  is  too  flrong  for  ihcm,  with- 
out God's  almighty  power  to  help  them  againil  it.  Tho' 
ihey  be  not  enemies  to  God,  bccaufe  they  have  another 
principle,  btfides  a  principle  of  enmity,  viz.  a  principle 
of  love  ;  yet  their  eld  man,  the  body  of  fin  and  death 
that  yet  remains  in  ihcm.  is  a  mortal  enemy  to  God. 
Corruption  in  the  godly,  is  not  a  v^hit  better  than  if  is 
in  the  uicked.  The  corruption  in  them  is  cf  as  bad  a 
nature  every  wliic,  i.s  iliat  which  is  in  a  mortal  cnem.y 
to  Go  I  :  it  alms  at  the  life  of  God,  where  ever  it  is. 
And  tho*  it  be  not  in  reipning  powtr  ;  yet  it  woulj 
dreadfully  rr^c,  wcrclt  net  for  Ccd's  tedraining grace 

GOD- 


Sep.TX.       Men  miurally  God's  Enemies.      149^ 

GOD  gives  his  retraining  grace  to  both  natural  men 
and  godly  men  ;  but  only  th-.re  is  this  difference.  God 
gives  his  retraining  grace  to  his  children  in  way  of  co- 
venant mercy  :  lis  part  of  the  mercy  promifed  to  them 
in  his  covenant.  God  is  faithful,  and  vi^ill  not  leave 
them  to  fin  in  like  inanner  as  wicked  men  do ;  other- 
wife  they  would  c^o  every  v/hit  as  had. 

i  er  not  therefore  the  godly  attribute  it  to  themfelves, 
or  mccrly  to  their  own  goodnefs,  that  they  be  not  guilty 
oF  fich  horrid  crimes  as  they  hear  of  in  others  :  Jet 
them  conlider  'tis  not  owing  to  them,  but  to  God's  rc- 
ftraints. 

Thus  all  both  godly  and  ungodly,  may  learn  from 
this  do6lrine,  their  great  indebtednefs  to  the  reflraining 
grace  of  God. 


VO<P<><><><r<'?<>Q<>i><>^^ 


K  3  SERMON, 


>o<><^><><><><>:><><><>^^ 


o 

SERMON,     X. 

ROMANS    V.    10. 

For  if  when  ivj  were  Enemies, ive  were  reconciled 
to  God  by  the  Death  of  his  Son, 

DOCTRINE. 

Natural  Men  are  Cod's  Enemies, 

IN  fpenking  to  this  clo6lrine,   it  has  been  fhewn,   in 
wh  t  refpcifls  they  areGod  s  enemies, — to  what  de- 
gree they  are  enemies, — and    why  they  are  fo.     And 

fome  ol>je6lions  have  been  anfwered. And  we  have 

proceeded  to  the  improvement  of  the  do6lrine,   in   one 
inference.  1  now  proceed  to 

Inf.  II.  Hence  we  may  learn  the  reafon  why  na- 
tural men  will  not  com:  to  Chrift  :  For  they  do  not 
come  becaufe  they  will  not  come.  "  Yc  will  not  come 
to  me,  that  ye  might  have  life." "  When  we  fay 
that  natural  men  be  not  willing  to  c  vne  toChrift,it  is  not 
meant  that  they  are  not  v/illing  to  be  delivered  from 
hell  ;  for  v/ithout  do  :bt,  no  natural  man  is  willing  to 
go  to  hell.  •  Nor  is  ic  meant,  that  they  are  not  willing 
that  Chrift  fhould  keep  them  from  going  to  hell.  With- 
out doubr.  natural  men  iha  are  under  awakenings,  do 
often  greatly  dcfirc  this.  But  if  they  do  dcfire  it,  this 
don  t  argue  that  they  arc  willing  to  come  toChrift  ;  for 

notwithftanding 

f  Joh.  V.  4  o. 


Ser  .X.      Men  naturally  God's  Enemies,       iji 

hotwithftanding  their  dcfire  to  be  delivered  from  hell, 
yet  their  heart  don  t  clofe  with  Chrift,  bat  are  averfeto 
him.  7^hr  y  fee  nothing  in  Chrift  wherefore  they  fh<  uld 
defire  him  ;  no  beauty  or  comelinels  to  draw  or  incline 
their  hearts  to  him.  And  they  are  not  willing  to  take 
Chriit  as  he  is;  they  would  feign  divide  Chrift.  There 
are  fbmc  thinc^s  in  him  thit  they  like,  and  oth  rs  that 
they  greatly  ^iflike  ;  but  confider  him  as  he  is,  and  as 
he  is  offered  to  them  in  the  gofpel,  and  they  will  not 
have  him.  They  are  not  willing  to  accept  of  Chrifl  as 
he  is  offered  ;  for  in  doing  fo,  they  muft  of  neceffity 
part  with  all  their  (ins;  they  mud  felf  the  world,  and 
part  with  their  own  righteoufncfs  But  rhey  are  noi:^ 
willing  to  do  that  ;  they  had  rather,  for  the  prefent, 
run  the  venture  of  going  to  hell   than  do  that. 

When  men  a  e  truly  willing  to  come  to  Chriii,  they 
are /r^^/y  will ini>.  It  is  not  what  they  are /(?rr^^  and 
drove  to  by  threatnings ;  but  they  are  willing  to  come, 
and  choofe  to  come  without  being  driven.  But  natu- 
ral men  have  no  fuch  free  willingnefs;  but  on  thecon- 
trary  have  an  averfion.  And  the  ground  of  it  is  that 
which  we  have  heard,  viz.  That  they  are  enemies  to 
God.  Their  hiviiig  fuch  a  reigning  enmty  againiiGod, 
makes  them  obfVmately  refufe  to  come  to  Chrift.  If  a 
man  is  an  enemy  to  God,  he  will  neceflTarily  be  an  ene- 
my to  Chrift  too  ;  for  Chrifl  is  the  Son  of  God  ;  he  is 
infinitely  near  to  God,yea  he  is  .lod.  He  has  the  nature 
of  God,  as  well  as  the  nature  of  man.  He  is  a  faviour 
appointed  of  God.  God  anointed  him,  and  fent  him 
into  the  world.  And  in  doing  what  he  di  i  in  the  work 
of  redemption,  he  wrought  the  works  of  God.  He  al- 
ways did  thofe  things  that  pleafedGod  ;  and  all  that  he 
docs  as  a  faviour,  i:.  to  the  glory  of  God.  And  one  great 
thing  that  he  aimed  at  in  his  redemption,  was  to  deliver 
them  from  their  idols  which  they  had  chofen,  and  bring 
them  to  God.  The  cife  being  fo,  and  (inncrs  being 
enemies  to  God^  they  will  ncceffarily  be  oppofite  to 
K  4  coming 


i^l       Men  naturally  Go^s  Enemies,      Ser.  X. 

coming  to  Chrirt  ;  for  Chrift  Is  of  God,  and  as  a  favl- 
olir  f  cks  to  bring  them  to  God  only  :  But  natural  men 
arc  not  of  God,  but  a;c  avcrfe  to  hiin. 

]nf.  III.  From  this  do£lrine  we  may  learn,  how 
dreadful  the  condition  of  natural  men  is.  Their  flare 
is  a  (late  of  enmity  withGod,  If  we  confidcr  what  God 
is,  and  wh.n  men  are,  it  will  be  eafy  for  us  to  conclude 
that  fuch  men  as  arc  God's  enemies,  muff  be  mifcrable. 
Confidcr,  ye  that  are  enemies  to  God,  how  great  a  God 
he  is  that  you  are  enemies  to.  He  is  the  eternal  God  ; 
the  God  that  fills  heaven  and  earth,  and  whom  the  hea- 
ven of  heavens  cannot  contain.  He  is  the  God  that 
mad^you  ;  the  God  in  whofe  hand  your  breath  is,  and 
whofe  are  all  your  ways  ;  the  God  in  whom  you  live 
and  move,  and  have  your  being  ;  the  God  who  has  your 
foul  and  body  in  his  hands  every  moment. 

You  would  l^ok  on  yourfclf  as  in  very  unhappy  cir- 
cumftanccs,  if  your  neighbours  were  all  your  enemies, 
and  none  of  your  fellow  creatures  were  your  friends. 
If  every  body  was  fet  againfl  you,  and  all  defpifed  and 
hated  you,  you  woiild  be  ready  to  think,  you  had  bet- 
ter be  out  of  the  world  than  in  it.  But  if  it  be  fuch  a 
calamity  to  have  enmity  maintained  between  you  and 
your  fellow  creatures,  what  is  it,  wheh  you  and  the  al- 
itiighty  God  are  enemies  one  to  another  ?  What  avai's 
cither  the  friciuKhip  or  enmity  of  you  neighbours,  poor 
httle  worms  of  the  duft,  that  arc  about  you.  in  compa- 
rifon  of  the  fricndHiip  or  enmity  o{  the  great  God  of 
heaven  and  earth  ?  Confidcr, 

1-  If  you  continue  in  your  enmity  a  lirtle  longer, 
tiicre  will  be  a  mutual  enmity  bcrwecn  God  and  you  to 
all  otrrniry.  God  will  appear  to  be  your  dreadful  &  irre- 
cotKilablc  enemy.  And  you  know  not  how  foon  it  will 
'c(Mnc  to  this.  If  you  Ihould  die  an  enemy  to  God, 
there  will  be  no  fuch  thing  as  any  reconciliation  after 
death.     God  will  then  appear  in  hatred  of  you.     As 

you 


Ser*  X.      Mvn  natiiraJij  God's  Em  cm!  el,       153 

you  are  a  tneer  enemy  to  God,  fo  God  will  then  ap- 
pear a  meer  enemy  to  you  ;  he  will  appear  in  perfect: 
hatred,  wiehout  any  love,  and  without  any  pity,  and 
without  any  mercy  at  all  As  you  l.ateGod,he  will  hate 
you.  And  that  will  he  verified  of  you  :  "My  foul  loath- 
ed them,  and  their  foul  abhored  me." -|-  And  then  God 
will  be  your  enemy  forever.  If  you  be  not  reconciled 
fo  as  to  become  his  friend  in  this  life,  God  never  will 
become  your  friend  after  death.  If  you  continue  an 
enemy  to  God  till  death,  God  will  continue  an  enemy 
to  you  to  all  eternity.  There  will  nothing  avail  to  re- 
concile God  to  you  hereafter.  You  will  find  that  you 
can't  move  the  heart  of  God  by  any  of  your  cries.  You 
will  have  no  mediator  offered  you  ;  there  will  be  no 
days  man  betwixt  you.  So  that  it  becomes  you  to 
confider  what  it  will  be  to  have  God  your  enemy  to  all 
eternity,  without  any  poffibiliiy  of  being  reconciled. 

Confider,  what  will  it  be  to  have  this  enmity  to  be 
mutual  or  maintain'd  for  ever  on  both  fides  ?  For 
as  God  will  for  ever  continue  an  enemy  to  you,  foyou 
will  for  ever  continue  an  enemy  to  God.  If  you  con- 
tinue God's  enemy  until  death,  you  will  always  be  his 
enemy.  And  after  death  your  enmity  will  have  nore- 
flraint,  but  it  will  break  out  and  rage  without  controul. 
When  you  come  to  be  a  fire-brand  of  hell,  you  will  ba 
a  fire- brand  in  two  refpe£ls,  viz.  As  you  will  be„?ill  on 
fire  full  of  the  fire  of  God's  wrath  :  and  alfo  as  yaii  will 
be  all  on  a  Ma^e  with  fpite&malice  toward  God.  Yoii  will 
be  as  full  of  the  fire  of  malice,a3  you  will  with  the  fire 
6f  divine  vengeance,  &  both  will  make  you  full  of  tor- 
ment. Then  you  will  appear  as  you  be, a  viper  indeed. 
You  are  now  a  viper  ;  but  under  great  dlfguife ;  a  wolf 
in  flicep's  cloaihing  :  But  then  your  mafic  will  be  pulled 
off;  you  fhall  loofe  your  garments,  and  walk  naked.* 
Then  will  you  as  a  I'erpent  fpit  poifon  at  God, and  vent 
your  rage  and  malice  in  fearful  blafphemics,     Out  of 

that 

f  Z^cb.  xi.   8.     ♦  Rev.  xvi    i  > 


154     ^^^  naturally  God's  Efiemies.      SeR.  X. 

that  mouth,  our  of  which,  when  you  open  it.  will  pro- 
eerd  flames,  will  alfo  proceed  dreadful  blafphemicx 
againli  God  That  fame  tongue,  to  co.^l  which  you 
will  wifb  for  a  drop  of  waitr.  will  be  eternally  employed 
in  curling  and  blafpheming  God  and  Chrifl  And  that 
not  from  any  new  corruption  being  pur  into  your  heart; 
but  only  from  ^  od's  withdrawing  his  hand  from  re- 
flraining  your  (>ld  cor  upti  jn.  And  what  a  miferablc 
way  will  this  be  of  (pending  your  eternity  ' 

(2)  Coifider,  What  will  be  the  coi-f  quence  of  a 
mutual  enmity  betwcenCTod  and  you, if  it  be  continued, 
NiAv  you  find  your  felf  left  alone  ;  you  find  no  very 
terrible  event  ;  but  there  will  be  great  changes.  Tho' 
hiiherlo  you  ha^  e  met  wiih  no  very  great  changes,  yet 
they  will  come.  Afier  a  little  while,  dying  time  will 
come  ;  and  then  what  will  be  the  confcquence  of  this 
enmity  ?  God,  whofe  enemy  you  be;  has  the  frame 
of  your  body  in  his  hands.  Y  ur  times  are  in  his  hand ; 
and  he  it  is  thjt  appoints  your  bounds.  And  when  he 
fends  death  to  arrilt  you,  and  change  your  countenance, 
and  difTolve  your  frame,  and  take  you  away  from  all 
your  eanhly  trie'-'ds.  and  from  ail  rhat  is  dear  and  plea- 
fani  to  you  in  the  world  ;  what  will  be  the  ilTue  then  of 
God  and  you  being  enemies  one  to  another  ?  Will  not 
you  then  iland  in  need  of  God's  help  •*  Would  not  he 
be  the  bcfl  friend  in  fuch  a  cafe,  worth  more  than  ten 
thoufand  earthly  friends  ?  If  God  be  your  enemy, then 
who  will  you  betake  your  felf  to  for  a  friend  ?  When  you 
launch  forth  into  the  boundlefs  gulf  of  eternity,  then 
you  will  need  fome  friend  to  take  care  of  you,  but  if  God 
be  your  enemy. where  will  you  betake  your  felf  P  Your 
foul  mult  go  naked  into  another  world,  in  eternal  fcpe- 
raiion  f  om  all  worldly  things  :  and  you  won't  be  able 
to  difpofc  of  your  ftlf ;  your  foul  will  not  be  in  its 
own  [>owcT  to  defend,  or  difpofe  of  it  felf  Will  you 
not  then  need  tu  have  God   for  a  friend,    into  whofe 

hands 


Ser.  X«       Men  naturally  Goii*s  Enemies.       155 

hands  you  may  commend  your  fpirit  ?     A  nd  how  dread- 
ful will  it  be,  to  have  God  your  enemy  then  ! 

The  time  is  coming  when  the  frame  of  this  world 
fhall  be  dilTolved  Chrift  fliall  defcend  in  the  clouds 
of  heaven,  in  the  glory  of  his  Father  ;  and  you,  with 
all  the  red  of  mankind,  muft  (land  before  the  judgment 
feat  of  God.  Then  what  \ViIl  be  the  confequcncc  of 
this  mutual  enmity  betw  en  God  and  you  !  If  God 
be  your  enemy,  who  will  fland  your  friend  ?  Whoelfe 
will  be  able  to  help  you,  &  what  will  you  do?  And  what 
will  be  the  event  of  God's  being  your  enemy  then  ? 
Now,  it  may  be,  it  does  not  appear  to  be  very  terrible 
to  you  to  have  God  for  your  enemy  ;  but  when  fuch 
changes  as  thefe  are  brought  to  pals,  it  will  greatly  alter 
the  appearaacc  of  things.  Then  God  s  favour  will  ap- 
pear to  you  of  infinite  worth.  They,  and  they  only 
will  then  appear  happy,  who  have  the  love  of  God  : 
and  then  you  will  know  that  God's  enemies  are  mife- 
rable. 

But  under  this  head,confider  more  particularly  feveral 
things, 

(i.)  What  God  can  do  to  his  enemies.  Or  rather, 
what  can  he  not  do  ?  How  miferable  can  he  who  is  al- 
mighty make  his  enemies&thofe  that  he  isan  enemy  to? 
Confider,you  that  are  enemies  toGod, whether  or  noyoii 
fliall  be  able  to  make  your  part  good  with  him.  "Do 
we  provoke  theLord  to  jealoufy  ?  Are  we  ftronger  than 
he  ?  j-  Have  you  fuch  a  conceit  of  your  own  ftrerigtb, 
as  that  you  think  to  try  it  out  with  God  ?  Do  you 
intend  to  run  the  rifque  of  an  encounter  with  him  ?  Do 
you  imagine  that  your  hand^  can  be  (Irong,  or  your  heart 
endure  ?  Do  you  think  you  fhall  be  well  able  to  de- 
fend yourfelf  P  Or  will  you  be  able  to  efcape  out  of 
his  hand  ?  Or  do  you  think  to  harden  your  own  heart, 
and  fortify  yourfelf  with  courage,  and  fet  yourfelf  to 
bear  I     And  do  you  think   that  you    fliall  be  able  to 

uphold 

t  I  Cor.  X.  2  2, 


i^6      Men  naturally  God's  Enemies,       Ser.  X. 

uphold  your  fpirits,  when  God  a<^s  as  an  enemy  towards 
you  ?  If  fo,  then  gird  up  your  loins,  and  prepare  to 
meet  God,  and  fee  what  the  event  will  be.  Therefore 
thus  will  I  do  unto  thee, — and  bccaufc  I  will  do  this 
\into  thcc,  prepare  to  meet  thy  God. — "*  Is  it  not 
in  vain  to  fct  the  briars  and  thorns  in  battle  agiinft 
God  ?  Is  it  not  like  fctting  dry  briars  and  thorns  in 
battle  array  againfl  devouring  flames  ;  which  iho'  they 
feem  to  be  armed  with  natural  weapons,  yet  the  fire 
will  pals  through  them,  and  burn  them  together  ?   § 

And  if  you  endeavour  to  fupport  yourfelf  under 
God's  wraih,can'tGod  lay  fo  much  upon  you  as  to  fink 
and  crufh  you  ?  Can  t  he  lay  you  under  fuch  mifery, 
as  to  caufe  your  fpirir  quite  to  fail  ;  fo  that  you  fhal! 
find  no  (Ircngrh  to  rciilt  him,  or  ro  uphoW  yourfelf  ? 
"Why  fhould  a  little  worm  think  of"  luppdning  himfelf 
againll  an  omnipotent  adverfary  ?  Has  not  he  that 
made  you,  and  gave  you  your  (frengrh  and  your  cou- 
rage, got  your  ftrength  and  courage  in  his  hands  ?  Is 
it  an  hard  thing  for  him  to  overcome  it  ?  Confider 
God  has  ma.le  your  foul  :  and  he  that  made  it,  know« 
how  to  punijli  it,  to  what  degree  he  will.  He  can  fill 
it  with  mirtry  ;  he  can  bring  what  degree  of  fbrroWp 
and  angu  Hi.  and  horror  he  will.  And  he  that  made 
your  body,  can  bring  what  torments  he  will  upon  it. 
He  has  made  every  vein  and  finew  :  and  has  every  one 
in  his  hands,  and  he  can  fill  every  one  as  full  of  tor- 
ments as  he  will.  God  who  made  you,  has  given  you 
a  capacity  to  bear  torment  ;  and  he  has  that  capacity  \vif. 
his  hands  ;  and  he  can  enlarge  it,  and  make  you  capa- 
ble of  more  mifcry,  as  much  more  as  he  will.  If  God 
bates  any  one,  and  fets  himfelf  againfl:  him  as  his  cne-  * 
mv,  what  cannot  he  do  with  him  ?  How  dreadful  muft 
ic  be  to  fall  into  the  hands  of  fuch  an  enemy  !     Surely, 

-  it 

*  Amos,  iv.   12,     §  Sec  Ifai.  xxvii,  4. 


SeR.  X.      Men  naturally  God's  Enoiiies,       157 

'^  It  is  a  fearful  thing  to  fall  into  the  hands  of  the  living 

God."  II 

2.  If  God  be  your  meer  enemy, you  may  rationally 
conclude  that  he  will  atfl  as  fuch  in  his  dealings  with  you. 
We  have  already  obfcrved  that  you  are  a  mere  enemy 
to  God  ;  that  is,  have  enmity  without  any  love  or  true 
refpcifl:.  So,  if  you  continue  to  be  fo,  God  will  appear 
to  be  your  meer  enemy  ;  and  will  be  fo  forever,  with- 
out being  reconciled.  But  if  it  be  fo,  he  willdoubtlefs 
a£l  a^  fuch.  If  he  eternally  hates  you,  he  will  a£^  in 
his  dealings  with  you,  as  one  that  hares  you  with  meer 
hatred,  without  any  love  or  pity.  The  proper  tenden- 
cy and  aim  of  hatred  is  the  mifery  of  the  objefl  hated  ; 
mifery,  and  nothing  elfc.  So  that  you  may  expcftGod 
will  make  y(|a  miferable,  and  that  you  will  not  be  fpa- 
red  ;  for  fparing  is  not  the  effefl  of  hatred,  but  of  pity 
and  mercy  ;  which  is  a  quite  different  thing  from  en- 
mity. 

Now  God  does  not  a6l  as  your  meer  enemy  :  If  he 
corrc£ls  you,  it  is  in  meafure.  He  now  exercifes  abun- 
dance of  mercy  to  you.  He  threatens  you  now  ;  but 
it  is  in  a  way  of  warning,  and  fo  in  a  merciful  way.  He 
now  calls  and  invites,  and  flrives  with  you,  and  waits  to 
be  gracious  to  you.  But  hereafter  there  will  be  an  end 
to  all  thefe  things  :  In  another  world  God  willceafeto 
(liew  you  mercy. 

3.  If  you  will  continue  God's  enemy,  you  may  ra- 
tionally conclude  that  God  will  deal  with  you  fo  as  to 
make  it  appear  how  dreadful  it  is  to  have  God  for  an 
enemy.  It  is  very  dreadful  to  have  a  mighty  prince 
for  an  enemy.  **  The  wrath  of  a  king,  is  as  the  roar- 
ing of  a  lion."  §  But  if  the  wrath  of  man,  a  i'ellow- 
worm,  be  fo  terrible,  what  is  the  wrath  of  God  !  And 
God  will  doubtlefs  (hew  it  to  be  immenfely  more  dread- 
ful. If  you  will  be  an  enemy,  God  will  make  you 
k*now  that  it   is  not  a  light  thin^   to   be  an  enemy  to 

eod, 
11  lUb.  X    ::i.     §  Prov.  xix,  12. 


158       Men  naturally  God's  Enemies.       Sep.  X. 

God,  nnd  have  liim  for  an  enemy  to  you.  God  will 
doubrJefs  glorify  himfelf  as  an  enemy,  in  his  dealings 
with  ihofe  to  wh.  m  he  is  an  enemy.  That  is,  he  will 
acfl  fo  as  to  glorify  iholc  attributes  which  he  exercifes 
as  an  enemy  ,  which  are  his  majefty,  his  power  and 
juflice.  God  will  deal  fo  with  you  as  ro  glorify  thefe 
attributes  in  your  dcliruftion.  His  great  majefty,  his 
awful  julVico.  and  mig'uy  power,  fliall  be  flicwed  up- 
on you.  *  What  if  God  willing  to  fhcw  his  wrath,  and 
to  make  his  power  known,  endured  with  much  long 
iiifTering  the  vdfels  of  wrath  fitted  to  defiruftion  .'^''t 

(4.)  Confider,  What  God  has  faid  he  will  do  to  his 
enemies.  He  has  declared  that  they  fliall  not  efcape; 
but  (hat  hew  11  furely  punifh  them.  "  Thine  hand 
fnall  find  out  all  thine  enemies,  thy  righA  hand  fliall 
fiiul  out  all  thofe  that  hate  thee."  f  And  repayeth 
them  that  hate  him  to  their  face,  to  deflroy  them  :  he 
will  not  beilack  to  him  thai  hateth  him,  he  will  repay 
him  to  his  face."*  "  The  Lord  fliall  wound  the 
head  of  his  enemies,  and  the  hairy  fcalp  of  ftjch  an 
one  as  goeih  on  flill  in  his  trefpafles.  § 

Yea,  God  \\2\\\fu>orn  that  he  will  be  avenged  on 
them;  and  that  in  a  moll  awful  and  dreadful  manner. 
*'  For  I  lift  up  my  hand'to  heaven,  and  fay,  1  live  for 
ever.  If  1  whet  my  glittering  (word,  and  mine  hand 
-take  hold  on  juJgment ;  I  will  render  vengeance  to  mine 
enemies,  and  1  will  reward  them  that  hate  mfi.  1  will 
make  mine  arrows  drunk  with  blood  (and  my  fword 
fliall  devour  flefli)  and  that  with  the  blood  of  the  flain — 
from  the  beginning  of  revenges  on  the  enemy."H  The 
tcrriblcnefs  of  that  dcflrii£tion  that  God  will  bring  oa 
his  enemies,  is  here  varioufly  fet  forth.  As  par  icu- 
larly  ;  In  God's  "wheting  his  glittering  fword,  as  one 
that  prepares  himfelf  to  iSo  fume  great  execution.  ''His 
hands  take  hold  on  judgment,"  to  fjgnify  that  he  will 

furely 

X  Rom.  fx.  22        +  ?U\    xxi    ^        *  Deut.  vii.   10.      ^  Plal 
i:.vj:i,    11'       ||  Deut.  x.xxii.   40.   41,    42. 


Ser/X.       Men  naturally  Cod's  Enemier,       159 

furely  reward  them  as  they  dcferve.  "  He  will  render 
vengeance  to  his  enemies,  and  reward  them  that  hate 
him."  i.  e.  He  will  render  their  full  reward  ;  he  won't 
fail'or  come  fhort.  As  in  the  forementioncd  place  it 
was  laid,  he  would  not  be  flack  in  this  matter.  **I  will 
make  mine  arrows  drunk  with  blood  '  This  (ignifies  the 
greatnefs  of  the  deflru6tion.  It  fhall  not  be  a  Tutleof 
their  blood  that  ihall  fatisfy  ;  but  his  arrows  lliall  be 
glutted  witli  their  blood  "  And  his  fword  (hall  de- 
vour flcfh."  That  is,  it  fhall  make  dreadful  wafte  of 
it.  1  hereby  is  very  livelily  fet  forth  the  terrible  manner 
in  which  God  will  one  day  rife  up  and  execute  ven- 
geance on  his  enemies. 

Again. the  totalnef^  and  perfection  of  their  deflru£lion 
is  reprefcnted  in  the  following  words :  *'  The  wicked 
fhall  perifh,  the  enemies  of  the  Lord  fhall  be  as  the 
fat  of  lambs,  they  fliallconfume  :  into  fmokc  fhall  hey 
confume  away.  "^  The  fat  of  Iambs,  when  it  is  burnt 
in  the  fire,  burns  all  up  ;  there  is  not  fo  much  a^>  a  cin- 
der left  \  \z  all  confumes  into  fmoke.  This  is  made 
ufe  of  here  to  reprefentthe  perfeSi  deftruftion  of  God's 
enemies  in  his  wrath.  So  God  hath  promifed  Chrifl  ; 
that  he  would  niike  his  enemies  his  footftooLj  i.  e  He 
would  pour  the  greateft  contempt  upon  them,  and  as  it 
were  tread  them  under  foot. 

Confider,  that  all  thefe  things  will  be  executed  on 
you,  if  you  continue  God's  enemies. 

Inf.  IV.  If  it  be  fo,  that  natural  men  are  God's 
enemies,  hence  we  may  learn  how  juftly  God  may  re- 
fufe  to  fhew  you  mercy.  For  is  God  obliged  to  fhew 
mercy  to  his  enemies  ^.  Is  God  bound  to  fet  his  love 
on  them  that  have  no  love  to  him  ;  but  hate  him  with 
perfect  hatred  ^  Is  God  bound  to  come  and  dwell  with 
them  that  have  an  averfion  to  him,  and  choofe  to  keep 
at  a  diftancc  from  him,  and  fly  from  him  as  one  that  is 

hateful 

•  Pfal.  XXX vii.  20,      J  Pfal.  ex.  1. 


i6o      Men  naturally  God's  Evemies.       S^'^r.  .X. 

batcful  to  them  ?  If  yru  earned !y  deflre  t]-!C  falvatiori 
of  youi  foul,  is  CtOlI  bound  to  comply  with  yotir  dcfires, 
vvh.cn  yrii  do  always  refill  and  oppofe  his  will  ?  Is 
God  bound  to  be  perfvvnded  and  overcome  by  your 
pr.'iyers.  when  you  cjrc  oblVinare  in  your  oppofition  to 
him,  and  refufc  to  yield  obedience  to  him  ?  Is  God 
b(Uinii  tQ  put  honor  upon  you,  and  to  advance  you  to 
I'uch  dignity  as  to  be  a  child  of  the  King  ot  Kings,  and 
the  heii  •  of  chc  kingdom  of  glory,  while  you  at  the  fame 
limehavcGod  in  thegrcatefl  coijtempt,6<:  fet  him  too  low 
to  have  the  lowed  place  in  your  heart  ^  Is  God  bound 
to  fnare  your  life,  and  deliver  you  from  eternal  death, 
when  you  arc  a  mortal  enemy  lo  God,  and  would,  if 
you  cc^uld,  dcllroy  the  Being  of  God  t  Is  God  oblig'd 
to  fet  his  great  and  trai^fcendanl  love  on  you,  fo  as  to 
give  you  benefitij  purcha fed  by  the  b'ood  of  hi^  own  Son, 
when  your  heart  is  all  the  v^hilc  full  of  that  enmity  that 
flrikcs  at  the  life  of  God  ? 

This  do£lrine  affords  a  f.rorg  argument  for  the  abfo^ 
lute  fovere'tanty  of  God,  with  refpeff  to  the  falvaiion 
of  finners.  If  God  is  plcafed  to  fhcw  mercy  to  his 
haters,  it  is  certainly  fit  that  he  fliould  do  it  in  a  fove- 
rcign  w'ay,  without  a(fiing  as  any  way  obliged.  God 
will  ffjcw  merc)^  to  his  mortal  enemies  ;  but  then  he 
will  nor  be  bound,  he  will  have  liis  liberty  to  choofe 
the  obj'  <^ls  of  his  mercy  ;  to  fluw  mercy  to  what  enemy 
he  pleafcs,  and  punilh  and  dcilroy  which  of  his  haters 
lie  pleafcs.  And  cenainly  ihi>  is  a  fit  and  rcafonablc 
thing,  li  is  fit  that  God  fliould  dillributc  faving  blef- 
flngs  in  this  way,  nnd  in  nooihcr,  viz.  in  a  fovcreign 
and  arbitrary  vva)^.  And  that  ever  any  body  thought 
of  or  deviled  any  other  vvay^for  God  to  fhew  mercy, 
jhan  to  have  mercy  on  vvhom  lie  would  have  mercy, 
nuill  aiifc  from  ignorance  of  their  own  licarts,  whereby 
I  hey  wcic  infjnflblc  whar  enemies  ih^y  nariirally  arc 
to  Cod. 


Ser'  X.       Men  naturally  God*s  Enemies.      i6i 

% 
But  ccipfider  here  the  following  things, 

I.  How  caufelefl^  you  are  enemies  to  God.  You 
have  no  manner  of  reafon  for  it  either  from  what  God 
is,  or  from  what  he  has  done.  You  have  no  rcafoa 
for  chis  from  what  he  is  For  he  is  an  infinitely  lovely 
and  glorious  Being  ;  the  fountain  of  all  excellency  : 
All  that  is  amiable  and  lovely  in  the  univerfe,  is  origi- 
nally and  eminently  in  him.  Nothing  can  poffibly  be 
conceived  of  that  could  be  lovely  in  God, that  i  not  in 
him.&  that  in  thegreateft  poHTible  degree,even  infinitely. 

And  you  have  no  realbn  for  this,  from  what  God  has 
done.  For  he  has  been  a  good  &  bountiful  God  to  you. 
He  has  exercifed  abundance  of  kindnefs  to  you  \  has 
carried  you  from  the  womb,  preferved  your  life,  taken 
care  of  you,  and  provided  for  you,  all  your  life  long* 
He  has  exercifed  great  patience  and  long  fuflering  to- 
wards you.  If  it  had  not  been  for  the  kindnefs  of  God 
to  you,  what  would  have  become  of  you  ?  What  would 
have  become  of  your  body  P  And  what,  before  this 
time  would  have  become  of  your  foul  P  And  you  arc 
now,  every  ^  day,  and  hour,  maintained  by  the  good- 
nefs  and  bounty  of  God.  Every  new  breath  you  draw,» 
is  a  new  gift  of  God  to  you.  How  caufelefly  then  are 
you  fuch  dreadful  enemies  to  God  .'*  And  how  juftly^ 
might  God,  for  it,  eternally  deprive  you  of  all  mercy, 
feeing  you  do  thus  requite  God  for  his  mercy  and  kind-' 
nefs  to  you  ? 

2.  Confider,  how  you  would  refentit,  if  others  were 
fuch  enemies  to  you,  as  you  are  to  God.  If  they  had 
their  hearts  fo  full  of  enmity  to  you  ;  if  they  treated 
you  with  fuch  contempt,  and  oppofcd  you,  as  yon  do 
God  ;  and  injured  you  fo  much  as  you  do  God, 
how  Would  you  refent  it  ?  Do  you  not  find  that 
you  are  apt  greatly  to  refent  it,  when  any  oppofe  you^ 
and  fhewan  ill  fpirit  tov/ardsyou  ?  And  tho'  you  ex- 
cufe  your  own  enmity  againfl  God  from  your  corrupi: 
nature  that  you  brought  into  the  world  with  you^ which 

L  you 


1 62        Men  naturally  God's  Enemies.      Se^.X. 

you  coukl  not  help  ;  yet  you  do  not  excufe  others  for 
being  enemies  to  you  f  om  i heir  corrupt  nature  that  they 
brought  into  the  world,  which  they  could  not  help;  but 
are  ready  bitterly  to  refcnt  it  notwiihlianding. 

Condder  therefore,  if  you,  a  poor,unworthy,unlovely 
crcature,do  fo  refent  it, when  you  be  not  loved, but  hated, 
how  may  God  juftly  refent  it  when  you  arc  enemies  to 
him,  an  infinitely  glorious  Being ;  and  a  Being  from 
whom  you  have  received  To  much  kindnefs  ? 

3.  How  unreafonable  is  it  for  you  to  imagine  that 
you  can  oblige  God  to  have  refpe6l  to  you  by  any  thing 
that  you  can  do,  continuing  fiill  to  be  his  enemy. 
If  you  think  you  have  prayed  and  read,  and  done  confi- 
derable  for  God  ;  yet  who  cares  for  the  feeming  kind- 
nefs of  an  enemy  r 

What  value  would  you  your  Telf  fet  upon  it, if  a  man 
fhould  feem  to  carry  it  refpe^ifully  to  you,  with  a  fair 
face,  talking  fmooth,  and  making  a  fhew  of  friend fhip; 
when  you  knew  at  the  fame  time,  that  he  was  inwardly 
your  mortal  enemy  ?  Would  you  look  upon  yourfelf 
obliged  for  fuch  refpefl:  and  kinJnefs  ?  Would  you  not 
rather  abhor  it  ^  Would  you  count  fuch  refpc(5l  to  be 
valued,  as  Joab's  towards  Amafa,  who  took  him  by  the 
beard,  and  kilTed  him,  and  faid,  Art  thou  in  health  my 
brother  ?  and  fmoce  him  at  the  fame  time  tnJcr  the 
fifth  rib,  and  killed  him  ? 

What  if  you  do  pray  to  God  ?  Is  God  oMigcd  to 
hear  the  prayers  of  an  enemy  P  V\  hat  if  you  have  taken 
a  great  deal  of  pains,  is  God  obliged  to  give  heaven  for 
the  prayers  of  an  enemy  ?  God  may  juHly  abhor  your 
prayers,  and  all  that  you  do  in  religion, ;<s  the  flattery  of 
a  mortal  enemy.  No  wonder  God  does  not  accept 
any  thing  from  the  hands  of  an  enemy. 

Ikf.  V.  Hence  wc  may  learn  how  wonderful  is 
the  love  that  is  maniftfted  in  giving  Chrift  to  die  for 
us.  For  this  love  is  love  to  enemies,  l^hr.t  is  taken 
notice  of  in  the  text,   ''While  we  were  E^  e  m  1 1:  s ,  wc 

were 


Ser.  X.       Men  naturally  God's  Enemies,       1^3 

were  reconciled    to  God  by    the  death  of  his  Son.** 
How  wonderful  was  the    love  of  God   the  Father   in 
giving  fuch  a  gift,  to  fuch,  who  not  only  were  fuch  as 
could     not     be     profitable    to     him.    and     fuch     as 
could  merit  nothing  from   him,  and   poor  little  worms 
of  the    duft  ;  but    were    his    enemies,    and   enemies, 
to  fo  great  a  degree  1  They  had  that  enmity  that  aimed 
at  his  life  ;    yet  fo  did  he   love  them,  that  he  gave  his 
own  Son  to  lay  down  his  own  life,   to  fave  their  lives. 
Tho'    they  had   that  enmity  that  fought  to  pull  God 
down  out  of  his  throne;  yet  God  lb  loved  them,  that 
he  fent  down  Chrift  from  heaven,  from  his  throne  there, 
to  be  in  the  form  of  a  fervant  ;  and  in  flead  of  a  throne 
of  glory,  gave  him  to  be  nailed  to  the  crofs,  and  to  be 
laid  in  the  grave,  that  fb  we  might   be  brought  to  a 
throne  of  glory. 

How  wonderful  was  the  love  of  Chrift,  in  thus  ex- 
ercifing  dying  love  towards  his  enemies !  That  he  fhould 
fo  love  thofe  that  hated  him, with  hatred  that  fought  to 
■  take  away  his  life  ;  fo  as  voluntarily  to  lay  down  his 
life,  that  they  might  have  life  through  him.  "  Herein 
is  love  ;  not  that  we  loved  him,  but  that  he  loved  us^ 
and  laid  down  his  life  for  us. 

Inf.  VI.  If  we  are  all  naturally  God's  enemies, 
hence  we  may  learn  what  a  fpirit  it  becomes  us  to  be  of 
towards  our  enemies.  Tho'  we  are  enemies  to  God, 
yet  we  hope  that  God  ha^  loved  us ;  'and  we  hope  that 
Chrift  has  died  for  us  ;  and  we  hope  that  God  hasfor« 
given'orwill  forgive  us;  and  will  do  us  good,  and  be- 
flow  infinite  mercies  and  bleifmgs  upon  us,  fo  as  to  make 
us  happy  for  ever.  All  this  mercy,  v/e  hope  has  been, 
or  will  be  excrcifed  towards  us,  while  enemies. 

Certainly  then,  it  won't  become  us  to  be  bitter  in  our 
fpirits  againft  thofe  that  are  enemies  to  us, and  have  in- 
jured and  ill  treated  us ;   and  tho'  they  have  yet  an  ill 
fpirit  towards  us.     Seeing  we  depend  fo  much  onGod's 
forgiving  us,  iho'  enemies,  we  fhould  be  of  a  fpirit  oi' 
J-.  2  forgivencfj 


164      Men  naturally  God's  Enemies,       Ser.  X. 

forgivenefs  towardsour  enemies.  And  therefore  our 
Savidur  M.fccied  it  in  that  prayer,  which  he  di61ate.l  as 
a  gcflc;-al  direflory  to  all  ;  '*  Forgive  us  our  debts,  as 
'we  forgive  our  debtor 5^^  to  enforce  the  duty  upon  us, 
and  to  fhcw  us  how  reafonabie  it  is.  And  we  ought  to 
love  them  even  while  enemies  ;  for  fo  we  hope  God 
hath  done  to  us.  We  fhould  be  the  children  of  our 
father,  who  is  kind  to  the  unthankful  and  evil,  f 

If  we  refufe  thus  to  do,  and  are  of  another  fpirif, 
wemay  juQly  expeft  that  God  will  deny  us  his  mercy, 
as  he  has  threatned  !  "If  ye  forgive  men  their  trcfpalles, 
your  heavenly  father  will  alfo  forgive  you  :  but  if  yc 
forgive  not  men  their  trefpa(res,neither  will  your  Fath'rr 
forgive  your  trefpalfes.  X  The  fame  we  have  in  the 
parable  of  the  man,  who  owed  his  lord  ten  ihoufand 
talents.  |1 

t  Luk.  vi.  35.    X  Mat.  vi.  14,  15.     ||  Mat.  xviii.  23,-35. 


x><*<><><>c^%>c>o«><x>c<x><xxx><xx><xxxx><^^  xxxx 


SERMON, 


>c»o<>oocK>CK>^<;x>;>c-c>o<;;><x>ocK 


The  Wifdom  of  GOD,  as  dif- 

play'd  in  theWay  ot  Salvation 

.  by  Jesus  Christ,  far  fuperior 

to  the  Wifdom  of  the  Angels. 

[March  1733]     ' 

S  E  R  M  O  N>    XI. 

EPHESIANS    iii.  iQ. 
To  the  Intent  that  now  unto  the  Trincipalities  and 
Towers  in  heavenly  T laces,  might  he  known  by 
the  Church  the  manifold  Wi/dem  of  God. 

^|^,^HE  apoflle,  in  fpeakingbere  in  the  context 
^  T  ^  of  the  glorious  doftrine  of  the  redemption 
^  '^  of  finners  by  Jefus  Chrift  ;  and  how  it  was 
^'Hl^  in  a  great  mcafure  kept  hid  in  the  paft 
aacs'of  the  world  ;  and  that  it  was  a  myftery  that  they 
dfd  not  underHand,  but  now,  was  in  a  glorious  manner 
brought  to  light.  i\  3,4,5.  —  '*  By  revelation  he  made 
known  unto  me  the  myftery,  (as  I  wrote  afore  in  few 
words  ;  whereby  when  ye  read  ye  may  undcrftand  my 
knowlec'gc  in  the  my  fiery  of  Chrifl)  which  in  other 
ages  was  not  made  known  unto  the  fons  of  men,  as  it  is 
now  revealed  unto  his  1  oly  apoftles  and  prophets,  by 
the  fpirit."  Ar.d  ,^^.  8^9.  -Unto  me,  who  am  lefs 
L  3  than 


1 66       The  Wlfdom  of  God  difplay'd       Ser.  XI. 

than  the  leaft  of  all  faints,  is  this  grace  given,  that  I 
fliould  preach  among  the  gentiles  the  unfearchable  riches 
of  Chrill;  and  to  make  all  men  fee  what  is  thefellow- 
fliip  of  the  myftery,  which,  from  [he  beginning  of  the 
world, hath  been  hid  in  God,  who  created  all  things  by 
Jefus  Chrilt.  " 

And  the  apoQlc,  in  the  text,  informs  us,  that  what 
Chrift  had  accomplifhod  towards  his  church. in  the  work 
of  redemption,  had  not  only  in  a  great  meafureunvail'd 
the  mydery  to  the  church  here  in  this  world  ;  but  God 
had  more  clearly  and  fully  opened  it  to  the  un- 
derfianding,  even  of  the  angels  thcmfelves  :  And  that 
this  was  one  end  of  Cjod  in  it.  to  difcover  the  glory  of 
his  wifdoni  to  the  angels.  "To  the  intent  that  now 
unto  the  principal  if  "res  and  powers  in  heavenly  places, 
might  be  known  by  the  church  the  manifold  wifdom 
of  God." 

We  may  obferve  in  the  text, 

T.  One  end  of  the  revealing  God's  counfels  concern- 
ing the  work  of  redemption  fpecified,viz.  The  glorify- 
ing, or  making  known  God*s  wifdom. 

2.  The  epithet  given  to  the  wifdom  of  God  appear-' 
ing  in  the  work  of  reJcmption  :  it  is  called  ?nani/old 
v/ifJom  ;  bccaufe  of  the  manifold  glorious  ends  that  arc 
attained  by  it.  Tlie  excellent  dcfigns.  hereby  accom- 
pli fhcd,  are  very  manifcff.  The  wifdom  of  God  in 
this  is  of  vaff  extent.  The  contrivance  is  fo  manifold, 
that  one  may  fpcnd  an  eternity  in  difcovcring  more  of 
the  excellent  ends  and  di(j),yrs  accomplilhcd  by  it;  and 
the  multitude  and  vaft  varictyof  things  that  are,by  divine 
contrivance,  brought  to  confpirc  to  the  bringing  about 
ihofc  c!uls. 

5.  Wc  may  obferve,  to  -cuhom  it  is  that  God  would 
manifefl  this  his  wifdom,  by  revealing  the  myflcry  of 
our  rcdcmptic^n  ;  — and  ihcy  are  not  only  men, but  the 
Angels,  "I'o  the  intent  that  now  unto  the  P/'/wr/f)a- 
/;7/V;  and  Pcivcrsin  bcCivcniy  places  might  be  known— 

the 


Ser.  XL  in  the  Way  of  Salvation.  i6y 

the  manifold  wifdom  of  God."  The  Angels  are  often 
called  principalities  and  powers,  which  feems  to  be  be- 
caufe  of  ihe  exalted  dignity  of  their  nature  The  An- 
gels are  of  a  very  noble  and  excellent  nature,  .  They 
excel  in  ftrength  and  wifdom.  Thofe  that  are  the 
wife  men  of  the  earth,  are  called  princes  in  the  (lile  of 
the  apoftle,  i  Cor.  ii.  6.  "  Howbeit  we  fpeak  wifdom 
among  them  that  are  perfe^l,  yet  not  the  wifdom  of  i his 
world,  nor  of  the  princes  of  this  world — f,  8.  "Which 
none  of  the  princes  of  this  world  knew  ;  for  had  they 
known  it,  they  would  not  have  crucified  the  Lord  of 
glory."  So  the  Angels  are  called  principalities  for  their 
great  wifdom.  They  may  alfo  be  fo  called  for  the 
honor  God  has  put  upon  them,  in  improving  them  as 
his  minii^ers  and  inftruments,  wherewith  he  governs  the 
world  :  and  therefore  are  called  thrones,  dominions, 
principalities  and  powers,  Col.  i.  i6. 

They  are  called  principalities  and  powers  in  heavenly 
places,  as  diftinguifhing  them  from  thofe  that  are  in 
places  of  earthly  power  and  dignity.  The  offices,  or 
places  of  dignity  and  power,  that  the  angels  fuftain,  are 
not  earthly  but  heavenly.  They  are  in  places  of 
honor  and  power  in  the  heavenly  aV_y,and  the  heavenly 
kingdom. 

One  end  of  God  in  revealing  his  defign  or  contri- 
vance for  redemption,  as  he  hath  fo  fully  and  glorioully 
done  by  Jefus  Chrift,  is  that  the  angels  in  heaven  may 
behold  the  glory  of  his  wifdom  by  it.  Tho'  they  are 
fuch  bright  intelligencies,and  do  always  behold  the  face 
of  God  the  father,  and  know  fo  much  ;  yet  here  is  mat- 
ter of  in{lru6lion  for  them.  Here  they  may  fee  more 
of  the  divine  wifdom  than  ever  they  had  {^tn  before. 
It  was  a  new  difcovery  of  the  wifdom  of  God  to  them. 

4.  Obferve  the  t'nne  when  this  difplay  of  the  wifdom 

of  God  was  efpecially  made  to  the  angels,  and  that  is, 

when  Chrift  introduced  the  gofpel  difpenfation, implied 

in  thofe  words,  "To  the  intent  that   JSozo  unto  the 

L  4  Principalities. >> 


l68       The  W'tjdom  of  God  dlfphyd       Ser.  XL 

principalities.'  &c.  When  Chrift  came  into  the  world 
and  died,  and  ii6tu  dly  performed  the  work  of  redemp- 
tion, had  fully  and  plainly  revealed  the  counfels  of 
God  concerning  it  ;  and  accordingly  introduced  the 
evangelical  dilpenfation,  and  ereOcd  thegofpel  church, 
— then  the  angels  underfiood  more  of  rhe  mydcry  of 
n^an's  redemption,  and  the  manifold  dcfigns  and  coun- 
fels of  divine  vvifdoin.  than  ever  they  had  done  before. 

This  is  very  plainly  implied  in  the  text  and  context. 

In  the  foregoing  v.rlc.  the  apoCtle  after  f[>eaking  of 
revealing  of  this  wildom  of  God  to  man,  "And  to  n  akc 
all  men  Ice,  what  is  the  fellcwfhipof  this  myftery  &c. 
He  then  (peaks  of  this  myllcry  as  a  thing  from  the  be- 
ginning kept  hid  till  now.     *'The  myfiery, which  from 

ibe  beginning  of  the  world  hath  been  hid  in  God 

that  now,  &:c 

Now  in  this  verfc,  he  mentions  another  end,and  that 
is.  that  he  may  alfo  at  the  fame  time,  make  the  angels 
alfo  to  fee  [God's  wifdom  in  his  glorious  fcheme  of 
redemption]  - 

JSow  at  this  time,  .i.e.  now  Chrift  has  a^ually  wro't 
out  redemption  ;  and  fully  reveal  d  [  it  to  the  angels  ] 
which  implies  that  it  was  alfo  before  a  myflcry  kept  hid 
from  them  in  comparifon  of  v/hat  it  is  now. 

And  this  need  not  feem  fl^ange  ;  for  here  is  room 
enough  for  the  angels  to  difcovcrmore  and  more  to  all 
etcrniiv.of  the  wifdom  of  God  in  this  work.  So  mani- 
fold and  iniiniie  is  the  wifdom  thereof. 

5.  Obferve  the  medium  by  which  the  angels  come 
by  this  knowledge,  viz.  rhe  church — '  That  now  unto 
principalities — might  be  known  Z7  the  church, — i.e.  by 
ihe  things  they  (ec  done  in  the  church,  or  towards  the 
church:  and  by  what  they  fee  concerninj^  rhe  church. 
»So  hath  it  pKafed  the  fovcreign  God  that  the  angels 
fhould  have  the  moil  glorious  difcovcrics  of  divine  wif- 
dom by  his  doing?  towards  his  church, towards  a  fort  of 
beings  much  inferior  to  ihcmfclves.  It  hath  plcaledGod 
to  put  this  honor  upon  us..  DOC- 


Se  R.  XI.         in  the  Way  of  Salvation,  1 69 

DOCTRINE. 

The  wifdotn  appearing  in  the  way  of  fahation   hi 
JESUS  CHRIST,   is  far  above  the  wfdom  of 
the  Angels, 
• 

This  is  evidently  taught  in  this  text  ;  for  here  it  is 
mentioned  as  one  end  of  God  in  revealing  the  contri-* 
Vance  for  our  falvation,  that  the  angels  thereby  might 
fee  and  know  how  great  and  manifolds  the  vvifdom  of 
God  is ;  to  hold  forth  the  wonderfulnefs  of  divine  wif  • 
dom  to  the  angel's  view  and  admiration.  But  why  is 
itfo,  if  ihiswiidombe  not  higher  than  their  own  wifdom  ? 
It  never  would  have  been  mentioned  as  one  end  of  re- 
vealing the  contrivance  of  redemption,  that  the  angels 
might  fee  how  manifold  God  s  wifdom  is  j  if  alUhe 
wifdom  to  be  fcen  in  it  was  no  greater  than  their  own. 
It  is  mentioned  as  fuch  a  v  ifdomasthey  had  never  {'ecn 
before,  not  in  God,  much  lefs  in  themfelves.  That 
now  might  be  known  how  manifold  the  wifdom  of  God 
is  J  now,  four  thoufand  years  fince  the  creation. 
In  all  that  time  the,  angels  had  always  beheld 
the  face  of  God  ;  and  had  been  (ludying  God's  works 
of  creation  for  four  thoufand  years  together;  yet  they 
never  till  that  day.  had  fcen  any  thing  like  that  :  never 
knew  how  manifold  God  s  wifdom  is,  as  now  they  knew 
it  by  ihe  church.  Here  I  would  fhew, 

I.  That  there  is  great  wifdom  manifefted  in  contri- 
ving the  way  of  falvation  by  Chrift. 

II.  That  this  wifdom  is  above  the   wifdom  of  the 
angels. 

I.  I  would  fhew,  that  there  is  great  wifdom  mani- 
fefled  in  coniriving  the  way  of  falvation 

And  to  fhew  ihig,  I  would  conflder  two  things,  viz. 
I.  The  wonderfulnefs  of  the  things  done,   by  which 
redemption  is  procured^     2.    Fhe  wonderfulncis  of  the  , 
good  that  is  attained  thereby. 

Fir/I, 


170        The  Wiflom  of  God  d'lfplay  d       StR.  XL 

F'lrfl,  I  would  confider  the  wonderful ncfs  of  ihc 
things  done  by  which  rcdcmprjon  is  procured.  Such  is 
the  choice  of  the  perfon  chofcn  to  be  our  redeemer, — 
the  fubftitutingof  him  in  our  room  -, — his  incarnaiion — 
his  life — his  death  — and  exaltation.      And  in  the 

I  ft  place.  We  will  confider  [he  choice  of  the  perfon 
to  be  our  redeemer.  When  Qo^S.  defigned  the  redemp- 
tion of  mankind,  his  great  wifdom  appears  in  that  he 
pitched  upon  his  own,  and  only  begotten  Son,to  be  the 
perfon  to  perform  the  work.  f?e  was  a  redeemer  of 
God's  own  choofing,  and  therefore  he  is  called  in  fcrip- 
ture.God's  (f/^^?,  (Ifai.  42  i.)  The  wifdom  of  choo- 
(ing  this  perfon  to  be  the  redeemer. appears  in  his  being 
every  way  a  fie  perfon  ;  and  in  his  being  the  only  fit 
perfon  ;  and  in  that,  it  fhcws  a  divine  wifdom,  x^oknow 
that  he  was  a  fit  and  fuitablc  perfon. 

He  was  every  way  a  fit  perfon  for  this  undertaking. 
It  was  ncceffary,  that  the  perfon  that  is  the  redeemer, 
fhould  be  a  divine  perfon.  None  but  a  divine  ptrfon 
was  fufHcient  for  this  great  work.  The  work  is  infi- 
nitely unequal  to  any  creature.  It  was  rcquifire,  that 
the  redeemer  of  finners,  fliould  be  himfeif  infinitely 
holy.  None  could  take  away  the  infinite  evil  of  fin, 
but  only  one  that  was  infinitely  far  from  &  contrary  to 
fin  hiiufelf.      Chrift  is  a  fit  perfon  upon  this  account. 

It  was  rcquifire,  that  the  perf  n,  in  order  to  be  (uffi- 
cient  for  this  undertaking,  fliould  be  one  of  infinite  dig- 
nity and  wonhinefs,that  he  might  be  ca'pable  of  merit- 
ing infinite  blcfilngs.  The  Sun  of  Gcd  is  a  fit  perfon  on 
this  account. 

It  was  ncccfiary,  that  he  fhould  be  a  perfon  of  infinite 
power  and  wijdom  ;  for  this  work  is  fo  difficult, that  it 
requires  fuch  an  one.  Chrift  is  a  fit  perfon  alfo  upon 
this  account. 

It  was  requifitc,  that  he  fliould  be  a  perfon  infinitely 
dear  to  God  the  father, in  order  to  the  giving  an  infinite; 
value  to  his  tranfadlions  in  the  father's  cftecm,  and  that 

the 


S^R.XL  in  the  Way  of  Sdlvaticn.  171 

the  father's  love  to  him  rnight  balance  the  offence  and 
provocation  by  our  fins.  Chrifl  is  a  fit  perfon  upon  this 
account.  Therefore  called  the  beloved,  (Eph.  i.  6.) 
He  hath  made  us  accepted  in  the  b/Aoved. 

It  was  requifite,  that  the  perfon  lliould  be  one  tliac 
could  3ft  in  this  as  of  his  own  ablofute  ri^ht :  one  th^t, 
in  himf^lf,  is  not  a  fervanr  or  fuKje<fl  ;  bccaufe  if  he  is 
one  that  cannot  a<n:  of  his  own  right,  he  cannot  merit  any- 
thing. He  that  is  a  fervanr,  and  that  can  do  no  more 
than  he  is  bound  to  do,  cannot  merit.  And  then  he  that 
has  nothing  that  is  abfolute'y  his  own,  cannot  pay  any 
price  to  redeem  another,  Upon  this  account  Chrift  is 
a  fit  perfon  ;  and  none  but  a  divine  perfon  can  be  fit. 

And  he  muft  be  a  perfon  alfo  of  infinite  mercy  and 
love  ;  for  no  other  perfon  but  fuch  an  one  would  under- 
take a  work  fo  difficult,  for  a  creature  fo  unworthy  as 
man.     Upon  this  account  alfo  Chrifl  is  a  fit  perfon. 

It  was  requifite  that  he  fhould  be  a  perfon  of  un- 
changeable pereffl  ^rw^/?  &  faithful  nefs ;  otherwife  he 
would  not  be  fit  to  be  depended  on  by  us  in  fo  great  an 
affair.      Chrift  is  alfo  a  fit  perfon  upon  thi^  account. 

The  wifdom  of  God  in  chufing  his  eternal  Son,  ap' 
pears,  no:  only  in  that  he  is  a  fit  perfon ;  but  in  that  he 
was  the  only  fit  perfon  of  all  perfons  that 
are  either  created  or  uncreated.  No  created  per- 
fon, neither  man,  nor  angel,  was  fit  for  this  under- 
taking ;  for  we  have  jull  now  fhewn,  that  he 
muft  be  a  perfon  of  in^nite  holinefs — dignity — power 
— wifdom  ;  infinitely  dear  to  God  —  of  infinite  love  and 
mercy  ;  and  one  t'lat  may  act  of  his  own  abfoliite  right. 
But  no  creature,  how  excellent  foever,  has  any  one  of 
thefe  qualifications. 

There  are  three  increatcd  Perfons,  the  Father,  Son 
and  Holy  Gholt  ;  and  Chriil  alone  of  thefe  was  a  (hi- 
table  perfon  for  a  Redeemer.  It  was  not  meet, that  the 
Redeemer  fhould  be  God  the  Father  ;  bccaufe  he,  in 
the  divine  ccconomy  of  the  pci  fbns  of  the  trinity,  was 

the 


172       The  W'ijctom  of  God  dijphyd       Ser.XI. 

the  perfoTi  that  holds  the  rights  of  the  Godhead,  and  fo 
was  the  pcrfon  offended,  whofe  julticc  required  fatis- 
fa<5lion  ,  —and  was  to  be  appeafed  by  a  mediator. 

It  wa«  not  meet  it  fliould  be  the  Holy  Ghofl,  for  in 
being  mediator  between  the  Father  and  the  faints,  he  is 
in  fome  fenfe  fo  between  the  Father  and  the  Spirit. 
The  faints,  in  all  their  fpiritual  tranfa<f>ions  with  God, 
aft  by  the  Spirit :  or  rather,  it  is  the  Spirit  of  God,  that 
afts  in  them  :  they  are  the  temples  of  the  holy  Ghoft. 
The  holy  Spirit  dwelling  in  them,  is  their  principle  of 
aftion,  in  all  their  tranfaftings  with  God. 

But  in  thefe  their  fpiritual  tranfaftings  wichGod.they 
aft  by  a  Mediator.  Thcfe  fpiritual  and  holy  exercifes 
cannot  be  acceptable,  or  avail  any  thing  with  God,  as 
from  a  fallen  creature,  but  by  a  mediator.  Therefore 
Chrifl,  in  being  mediator  between  the  Father  and  the 
faints,  maybefaidto  be  mediator  between  the  Father 
and  the  holy  Spirit,  that  afts  in  the  faints.  And  there- 
fore it  was  meet,  that  the  mediator  fliould  not  be  either 
the  Father  or  the  Spirit,  but  a  middle  perfon  between 
ihem  both. 

It  is  the  Spirit  in  the  faints,  that  feekstheblcfling  of 
God,  by  faith  and  prayer  ;  and,  as  the  apoflle  fays, 
with  groanings  that  cannot  be  littered,  {Rom.S.  26.) 
JJkevjtfe  the Jpirit  nJfo  helpetb  cur  infirm'ttiei  :  for  zue 
know  not  what  we  Jhould  p/ ay  for  as  we  ou(^ht ;  hut 
ihefpirit  it  felf  maketh  interceffion  for  us, with  groan- 
ings that  cannot  he  uttered.  The  fpiric  in  the  faints 
fecks  divine  blcffings  of  God,  by  and  thro'  a  mediator  : 
and  therefore  that  mediator  mult  not  be  the  fpirit,  buc 
another  pcrfon. 

It  flicws  a  divine  wifdom,  fo  knoiv  that  he  was  a  fit 
pcrfon.  No  other  but  one  of  divine  wifdom  could 
have  known  it.  None  but  one  of  infinite  wifdom  could 
have  thought  of  him  to  be  a  redeemer  of  finncrs.  For 
'  he,  as  he  is  God,  is  one  of  the  pcrfons  ofTbnded  by  fin  ; 
Trhom  fin   is  enmity  ngainft  ;  whom    man    by   his  fin 

had 


S^R.  XI.         hi  the  Way  of  Salvation.  173 

had  rebelled  againft,  and  caft  contempt  upon.  Who 
but  God  infinitely  wife  could  ever  have  thought 
of  him  to  be  a  redeemer  of  finners  !  Him  they  had 
fmned  againft,  were  enemies  to,  and  deferved  infinitely 
ill  of  !  Who  would  ever  have  thought  of  him  as  one 
that  fhould  fet  his  heart  upon  man,  and  cxercife  infinite 
love  and  pity  to  him, —  and  infinite  wifdom  and  power 
and  merit  in  redeeming  him  !        We  proceed 

2.  To  confider  the  fubQituting  this  perfon  in  our 
room.  After  the  choofing  the  perfon  to  be  our  redee- 
mer, the  next  ftep  of  divine  wifdom,  is,  in  contriving 
the  way  how  he  fhould  perform  this  work.  If  God 
had  declared  who  the  perfon  was,  that,  his  wifdom  had 
pitched  upon,  to  do  this  work,  and  had  gone  no  further, 
there  is  no  creature  could  have  thought  which  way  this 
perfon  could  have  performed  the  work.  If  God  had 
told  them,  that  his  own  Son  mufl  be  the  Redeemer  ; 
and  that  he  alone  was  a  fit  perfon  for  the  work  :  and 
that  he  was  a  perfon  every  way  fit  &  fufficient  for  it, — 
but  had  propofed  to  them  to  have  coniriv'd  a  way  how 

this  fit    and  fufficient  perfon  fhould  do  the  work, 

Here  we  may  well  fuppofe  that  all  created  underhand- 
ings  would  have  been  utterly  at  a  lofs. 

The  firft  thing  nectffary  to  be  done,  is  that  this  Son 
of  God  fhould  become  our  reprefentative  and  furety  ; 
and  fo  be  fubftituted  in  the  finner's  room.  But  who  of 
created  intelligences  would  have  tho't  of  aity  fuch 
thing  as  the  eterna'  and  infinitely  beloved  Son  of  God 
his  being  fubdiiiued  in  the  room  of  finners !  Hisitand- 
ing  in  flead  of  a  finner,  a  rebel,  an  obje<n:  of  the  wrach 
of  God  I  nd  fhould  n  the  finner's  flead  place  himfelf 
in  the  woful  circumflances,  that  he  has  brought  himfelf 
into,  by  fin  1  Who  would  have  thought  of  a  perfon, 
that  was  the  eternal  G(id.  a  perfon  of  infinite  glory,  his 
undertaking  to  fland  before  God,  as  reprefenting  finful 
worms,  that  had  made  themfclves  by  fin  inhniioly 
provoking  and  abominable  ! 

For, 


J  74      7he  Wijihm  of  God  difplayd  Se R  .XI 

For,  if  the  Son  of  God  be  fubflituicd  in  the  finncr's 
room,  then  his  (ii)  nnifl  be  charged  upon  him  :  He  will 
thereby  take  tlie  gniltof  the  (inner  upon  himfelf ;  and 
all  that  was  due  to  ihc  (inner  for  his  (in,  becomes  now 
due  lo  him  ;  and  he  mufl  be  fubjcO  lo  the  (amc  law  that 
nan  was,  both  as  to  the  commands,  and  threatnings  : 
but  w])o  would  have  thought  of  any  (uch  thing  concern- 
ing the  Son  of  God  !  Who  would  have  thought,  that 
it  was  fir  to  be,  or  could  be  !  But   we  proceed, 

3.  To  conllder  the  incarnation  of  Jc(us  Chri(^. 
7  lie  next  (lep  of  divine  wifdom  in  contriving  howChrid 
fhouM  perform  the  work  of  redeeming  fmners,  was  in 
determining  iiis  incarnation.  If  God  had  revealM  his 
counfcls  tluis  far  to  created  undcrftandings,  not  only 
that  his  own  Son  was  the  per(bn  he  had  pitched  upon, 
for  rhis  work,  but  al fb  that  he  had  fubflituied  him  in 
the  linner's  room  ;  and  appointed  him  to  reprefent  the 
finner,  and  to  become  his  lurety  ;  and  fo  to  take  the 
fmncr's  obligations  and  guilt  on  himfelf: — and  had^'re- 
veaTd  no  more,  but  had  left  the  reft  to  them  to  find 
out  ;  ir  is  no  way  probable,  that  even  then  they  could 
ever  have  thought  of  a  way,  whereby  this  perfon  might 
actually  have  performed  the  work  of  redemption.  For 
if  the  Son  of  God  be  (ubffituted  in  the  (inners  (lead, 
then  the  Son  of  God  takes  the  fmner's  obligations  on 
him(elf :  as  for  indance  ;  he  mud  take  the  obligation 
the  (inrftr  is  under  to  perform  perfect  obedience  to  the 
divine  law.  But  it  is  not  probable,  that  any  creature 
could  have  conceived  how  that  could  be  polhble.  How 
fliould  a  perfon  that  is  the  eternal  j eh  ov  ah,  become 
a  ft  rvnni,  be  under  law,  and  perform  obedience  to  the 
Jaw  of  man  1 

And  I'zain.  if  the  Son  of  God  be  fubflituied  in  the 
fmncr's  lloud.  then  he  comes  under  the  (Inncr's  obi  ga- 
llon to  (uflcr  ihc  punilhmcnt,  which  man's  (in  had  de- 
fervrd.  And  who  could  hive  thought  that  tohave  been 
po(riblc  I   For  how  fhould  a  divine  perfon,  who  is  c(ren- 

tially, 


SeR.  XL  in  the-  Way  of  Salvation.  175 

tially,unchangeably,and  infinitely  happy/uffer  pain  and 
tormenl  !  And  how  fliould  he  rhat  is  the  objedt  ofGo  I's 
infinitely  dear  love,  fuffer  the  wrath  of  his  father  1 

It  is  not  to  be  fuppos'd,  that  created  wifdom  ever 
would  have  found  out  a  way  how  to  have  got  over  thefe 
difficulties.  But  divine  wifdom  hath  found  out  a  way, 
viz.  by  the  incarnation  of  the  Son  of  God.  That  the 
word  fhould  be  made  flefli,  that  he  might  be  both  God 
and  man,  in  one  perfon  :  what  created  underflanding 
could  have  thought  or  conceived  of  fuch  a  thing  as  that ! 
or  could  have  conceiv'd  that  fuch  a  thing  was  pofTible  1 

And  if  God  had  reveal'd  to  them. that  it  was  poffible, 
snd  that  \i  fuould  he,  but  left  them  to  find  out  how  it 
fliould  be  ;  —  how  may  wc  well  fuppofc  rhat  they 
would  all  have  been  puzzled  and  confounded,  to  con- 
ceive of  a  way  for  fo  uniting  a  man  to  tlie  cternAl  Son 
of  God,  that  they  fliould  be  one  perfon  :  that  one  that 
is  truly  a  man  in  all  refpe^ts,  as  truly  and  properly  2 
man  as  any  man,  fhould  indeed  and  in  truth,  be  the 
very  fame  Son  of  God,  that  is  God,  and  was  with  God 
from  all  eternity.  This  is  a  great  myflery  to  us. 
Hereby,  a  perfon  that  is  infinite,  omnipotent  and  un- 
changeable, is  become  a  finite,  a  feeble  man  :  a  man 
fiibjeft  to  our  finlcfs  infirmities.  pafFions  and  calamities! 
The  great  God,  the  fovereign  of  heaven  and  earth,  is 
become  a  worm  of  the  dud.  (  Pfal.  22.  6  )  "  1  am  a 
worm,  and  no  man."  He  that  is  eternal  and  felf  ex- 
igent,is  born  of  a  woman  as  the  refl  of  us  are  '  He  that 
is  the  great  original  fpirit  is  clothed  with  flefli  &  blood  like 
one  of  us  1  He  that  is  .ndependent  &  felf Sufficient  and 
all-fufficient,that  fupplies  all  creatures  out  of  his  boun- 
tiful hand  ;  — he  now  is  come  to  (land  in  need  of  food 
and  cloathing  to  keep  him  alive  :  He  becomes  poor, 
"  has  not  where  ro  lay  his  head  ;" —  ftands  in  need  of 
the  charity  of  men  ;  and  is  maintained  by  it !  It  is  far 
above  us,  to  conceive  how  it  is  done.  It  is  a  great 
wonder  and  myflery  to  us  :  but  it  was  no  myflery  to 
divifl^j  wifdom.  4.  Tnc 


\y(>       The  Wi/dom  of  God  difplayd       Ser.  XL 

4.  The  next  thing  to  be  confidercd,  Is  (he  life  of 
Chrill  in  this  world.  The  wifdom  of  God  appears  in 
the  circuniltanccs  of  his  life  — and  in  the  work  and  bu- 
(inefsof  his  life.       Particularly, 

I.   The  circumfianccs  of  his  life.     If  God  had   re- 
veal d  that  his  own  Son,(ht  uld  be  incarnate,  and  (hould 
live  in  this  world, in  the  human  nature  ;   and  it  had  been 
left  to  men   to  determine    wh  it    circumliancts  of    life 
would  have  been  mo(t  fuitablc  for  the  Son  of  God  to 
appear  in  here, — liumanwilcom  would  have  dtlt  rmii.'d, 
that  he  (liould  appear  in  the  world    in  a   mo(t    magni- 
ficent manner  ;   wiih    very  exiraoidinary  outward   en- 
f]gns  of  honor,  authority  and  power    far  above  any  of 
the  kings  of  the  earth      that    here   he   fhould    reign  in 
great  vidblcpomp  and  fplendor  over  all  nations. — And 
thus  it  was  thai    men's  wifdom    did  determine,    before 
Chrifl  Cjme.      The  wife,  great   men   among    the  jews, 
fcribcs  and  pharifees,  who  are  called    "  princes  of   this 
world  ;"  did  e  pe^  that  the  mefTiah  would  thus  appear. 
But   the  wifdom    of  God   chofe  quite  otherwife  :     It 
chofe  that  when  the  Son  of  God  was  incarnate  and  be- 
came man,  he  fliould  begin  his  life  in  a  fiable  ;  that 
he  fliould  for  many  years  dwell  obfcurely  in  a  family 
of  low  degree  in  the  world  ;  and  afterwards  fhould  be 
in  low  outward  circumfianccs  :   that  he  fhould  be  poor, 
and  n<  t  have  where  to  lay  his  head  ;  — that  he  fhould 
be  niaintained  by  the  charity  of  fbme  of  his  difciples  ; — 
That  he  Hiciuld    '  grow  up  as  a  tender  plant,  and  as  a 
root  out  of  a  dry  ground,"  (//fl.53.2.)   "That  hefhould 
nor  cry,  nor  lift  up,  nor  caufe  his  voice  to  he  heard  in 
the  lircers,"    (//^/.  42    2.)     That   he  fliould  come  to 
Zion  in  a  lowly  manner,   "riding  on  an  afs,    and  a  colt 
the  fole  of  an  afs." — "That  he  fhould  be  defpifed  and 
rejected  of  men,  a  manor'  forrows,  andactjualntcd  with 
grief." 

And  now  the  divine  determination  in  this  matter  is 
made  known,  we  may  fafcly  conclude  ihac  it  is  far  the 

mpft 


Ser.  XI.         /«  the  Way  of  Salvation.  lyy 

mod  fuitable  :  and  that  it  would  not  have  been  at  all 
fuiiable  for  God,  when  he  was  manifeft  in  flefii,  to  ap- 
pear with  earthly  pomp,  wealth  and  grandeur,  as  tho' 
he  affeiSlcd  f'uch  things  as  ihefe.  No  !  thefe  things  are 
infiniiely  too  mean,  and  defpicable.  For  the  Son  of 
God  to  flicw  as  if  he  afte6>ed  or  cfteemed  them. 

Men,  if  they  had  had  this  way  propofcd  to  them  of 
the  eternal  Son  of  God,  appearing  on  earth, viz.  infuch 
mean,  low  circvimflances,  would  have  been  ready  to 
condemn  it,  as  foolifli  and  very  unfuitable  for  the  Son 
of  God.  "  But  the  fooliftincfs  of  God  is  wifer  than 
men,"  (i  Cor.  i.  25.)  *'And  God  hath  brought  to 
nought  the  wifdom  of  this  wprld,  and  the  princes  of  this 
world,"  (i  Cor,  2.  6.) 

Christ,  by  thus  appearing  in  mean  and  low  out- 
ward circumftances  in  the  world,  has  poured  contempr. 
upon  all  worldly  wealth  and  glory  ;  and  has  taught  ut? 
!to  defpife  it.  It  is  becoming  of  chriftians  to  be  above 
thefe  things  and  to  defpife  ihem.  And  if  it  becomes 
mean  men  to  defpife  them,  how  much  more  did  it  be- 
come iheSon  ofGod  !  And  thenChrift  hereby  hathtaughc 
us  to  be  lowly  in  heart.  We  fee  hereby  how  lowly 
that  Perfon  was,  that  was  infinitely  high  &  great.  Hov/ 
lowly  then  fliould  we  be,  who  are  indeed  fo  low  &  vile. 
Again, 

2.  The  wifdom  of  God  appears  ip  the  work  and 
bufinefsof  the  life  of  Chrifl.  That  he  fliould  perfecl:!/ 
obey  the  law  of  God,  under  fuch  great  temptations  : 
That  he  fliould  have  conflifted  with  and  overcome,-  for 
us,  in  a  way  of  obedience,  the  powers . of  earth  &  hell : 
That  he  fliould  be  fuhjeft  to,  not  only  the  rnoral  law, 
but  \\\Q,  ceremonial di\{o,  that  heavy  yoke  of  bondage. 

Chuist  went  thro'  ihe  time  of  his  public  miniilry, 
in  delivering  to  us  divine  inflruiflions  and  do^rincs. 
The  wifdom  of  God  appears  in  giving  us  fuch  an  one 
fo  be  our  prophet  and  teacher,  who  is  a  divlue  perfon  : 


1 78        Ths  W'tfdom  of  God  ilfplayi       Se  r.  XL 

who  is  himfclf  the  very  wifdom  and  word  of  God  :  A  nd 
u-ns  from  all  cicrnity  in  the  bofom  ot  the  Father  : — 
that  he  fliouid  find  fuch  an  one  to  teach  us  :  His  word 
will  tend  to  be  oF  greater  authority  and  weight  than  if 
delivered  by  ihc  mouth  of  an  ordinary  prophet.  And 
then  it  is  wifely  ordered  that  the  fame  (hould  be  our 
teacher,  that  is  pur  redeemer  :  that  his  relations  and 
olTices. as  redeemer,  might  the  more  (weeten  and  endear 
his  inrtruiTlions  to  us.  We  arc  ready  to  give  heed  to 
things  that  are  faid  by  one  that  is  dear  to  is.  Our  love 
to  their  perfons  make  us  to  delight  in  their  difcourie. 
It  is  therefore  wifely  ordered,  that  he  that  has  done  fo 
much  to  endear  himielf  to  us,  fhould  be  appointed  our 
great  prophet  to  deliver  to  us  divine  do61rines. 

5  The  next  thing  to  be  <  onlidercd  is  the  death  of 
Chrift.  The  only  begotten  Son  of  God  his  dying,  is 
n  mqans  of  falvation  for  poor  (inners,  that  no  other  but 
divine  wifdom  would  have  pitched  upon.  And  when 
it  was  revealed,  v;:is  doubtlcfs  greatly  to  the  furprize  of 
all  the  hods  of  heaven.  This  is  what  they  admired 
nith  great  adm'.iation  when  they  faw  it  ;  and  never  will 
*cafe  to  wonder  at.  And  how  aflonifliing  is  it,  that  a 
perfon  that  is  bicilcd  for  ever, and  is  infinitely  and  cffen- 
li:iliy  happy,  fnould  endure  the  greatell  fuflcrings  that 
ever  was  endured  on  earth  !  That  a  perfon  that  is  the 
fupreme  lord  and  judge  of  the  world,  fliould  be  ar- 
raign d,  and  Ihould  lland  at  the  judgment  feat  of  mortal 
worniN,  and  then  be  condemned.  That  a  perfon  that 
is  the  living  God,  and  the  fountain  of  life,  Hiould  be 
put  to  death.  That  a  perfon  that  created  the  world, 
und  gives  .life  to  all  his  creatures,  fhould  be  put  to  death 
by  his  own  creatures.  That  a  perfon  that  is  one  of 
infinire  majefly  and  glory,  and  fo  the  objc£l  of  the 
love,  praifcs  and  adorations  of  angels,  Hiould  be 
mocked  and  fpit  upon  by  ihc  vilelt  of  men.  Thar 
i  perlon  that  is  infinitely  good,  and  that  is  love  it  ^o.^'t, 

ihouia 


Ser.  XL         /«   the  Way  of  Sahatkn,  179 

(honld  fufTer  the  greaieQ  cruelty.  That  a  perfon  that 
is  Infiniiely  beloved  of  the  father,  fhould  be  put  to  in- 
exprefllble  anguifh  under  his  own  faihcr^s  wrath.  That 
he  that  is  king  of  heaven,  haih  heaven  for  his  throne, 
and  the  earth  for  his  fpotflool,  Ihould  be  buried  in  the 
prifon  of  the  grave. 

How  wonderful  a  thing  is  this  !  and  who  would 
lever  have  thought  of  any  fuch  thing  coming  to  pafs. 
But  yet  this  is  the  way  that  God's  wifdoni  hath  pitchecj 
ypon,  as  the  way  of  finners  falvation :  and  this  not  iin- 
/uitable,  or  any  difhpnoyr  toCbrift. 

6.  The  iaft  thing  done  to  procure  falvatjon  for  Cm- 
ners,  that  we  fliall  here  confider,  is  ChrilVs  exaltation. 
Divine  wifdom  favv  it  needful  or  inoft  expedient,  thac 
the  fame  perfon  ihat  was  incarnate,  and  that  died  upon 
the  crofs,  fhould  fit  on  his  own  right  hand,  on  his  owii 
Jthrone  as  fupreme  Governor  of  the  world  ;  and  fhould 
have  particularly  the  abfbJute  difpofal  of  all  things  re- 
Jaiing  to  man's  falvation,  and  fliould  be  the  judge  of  the 
world.  This  was  needful,  becaufe  it  was  re- 
fluifite  that  the  fame  perfon  that  purchas'd  falvation, 
{hould  have  the  beflowing  of  it ;  for  it  is  not  fit,  that 
God  fhould  at  all  iranfa£l  mih  the  fallen  creature  in  a 
way  of  mercy,  but  by  a  mediator.  And  this  is  exceed- 
ingly for  the  flrengihning  of  the  faith  &  comfort  of  the 
faints,  that  he  that  hath  indured  fo  much  to  purchafe 
falvation  for  them,  has  all  things  in  heaven,  &  in  e^rth 
delivered  unto  him  j  that  he  might  beftow  eternal  life 
to  them  that  he  purchafed  it  for.  And  that  the  fame 
perfon  that  loved  them  fo  greatly,  as  to  fhed  his  prcr 
cious  blood  for  them,  was  to  be  their  judge,  whofe  fen« 
tence  there  could  be  no  reverfing. 

But  this  was  another  thing  full  of  wonders,  that  he 
^hat  was  mm  as  well  asGod  ;  he  that  was  a  fcrvxint,  and 


J  80        The  JFi/ikm  of  G od  dllplayW        S e  R .  XI 

dice]  like  a  malefa(^or  ;  thst  this  pcrfon  not  cxclufive 
of  the  human  nature,  fliDultl  be  txalrcd  to  be  made 
the  fovcrcign  lord  of  heaven  and  earth,  angels  and  men  ; 
the  abfolutc  difpofcr  of  eternal  life  and  death  ;  the  fu- 
premcjud!j,e  of  all  created  intelligent  beings. for  eternity  : 
and  fliould  have  committed  to  him,  all  the  governing 
power  of  God  the  Father  ;  and  that,  not  only  as  God  ; 
•but  as  God- man,  not  exclulive  of  the  human  nature. 

As  it  is  wonderful, that  aperfon  that  is  ^/'y/r?^  fhould 
bv  humbled,  fo  as  to  become  a  (ervant,  and  to  fulTcr  as 
a  malcfaflor  :  fo  it  is  in  like  manner  wonderful,  the 
other  way,  tha  he  thai  is  God- man,  not  excluHve  of 
the  man  hdod,  fliouKl  be  exalted  to  the  power  &  honor 
of  the  great  God  of  heaven  and  earth.  But  luch  won* 
ders  as  ihefe  has  infinite  wifdom  contrived,  and  accom- 
pliflicd  in  order  to  our  lalvation. 

8  E  R  M  O  N,     XI. 


E  P  H  E  S  I  A  N  S     iii.   TO. 
To  the  Intent  that  noiif  vuto  the  'Frincipa'it'ies  and 
"Powers  in  heavenly  "^P laces ^  might  be  ky.oi.vn  by 
the  Church  the  manijold  WiJJoin  of  God, 

WE  proceed  now  in  the  fecond  place,  to  flicw, 
how  iliC  wifdom  of  God  will  appear  by  the 
confidcration  of  the  good  that  is  obtained  by  thofe  tore- 
mentioned  things.  The  wifdom  of  the  contrivance  of 
4jur  rcdcmpiion  will  appear  by  Confidering, 

Ftrjh  How  great  and  manifold  the  good    ends   arc 
that  are  obtained. 

Secondly,  The  wonderful  circumftanccs  of  the  ai- 
taln'mcni  thereof.  P^^fit 


Ser.  XL  In  the  Way  of  Salvation,  i8i 

Firp,  The  good  endi  that  are  atraincd  by  thofe 
things  done  in  the  work  of  redemption,  arc  exceeding 
great  and  manifold. 

1.  T\\^  good  is  exceeding  manifold. 
Particularly, 

(i.)  AH  manner  of  glory  redounds  to  God  hereby. 
He  is  glorified  in  all  his  actributes  :  and  each  pcrfon  ok 
the  trinity  is,  in  this  work  exceedingly  glorified. 

GOD  has  greatly  glorified  himfeif  in  the  work  oc 
creation  ; —  and  in  many  of  his  other  works  of  provi- 
dence :  but  above  all,  is  he  glorified  in  ibis  work  of 
redemption.  AllGod  s  works  do  praife. him.  His  glory 
fiiines  brightly  from  them  all  :  but  as  fome  ftars  differ 
from  others  in  glory,  fo  the  glory  of  God  fhines  brigh- 
ter in  fome  of  his  works  than  in  others.  And  amongfl: 
all  thefe,  the  work  of  rcdempLion  is  like  the  fun  in 
his  rtrength.  The  glory  of  the  author  is  abundantly 
the  mofl  refpendent  in  ibis  work. 

I.  Each  attribute  of  God  is  glorified  in  the  work 
of  redemption. 

(i.)  In  this  work,  God  has  exceedingly  glorified  his 
zvifdom ;  as  may  more  fully  appear  before  wc  have 
done  with  this  fubjccfl. 

(2.)  God  hath  exceeditigly  glorified  \\\s power  in  this 
work.  It  fhews  the  great  and  inconceivable  pov/er  of 
God  to  unite  natures  lb  infinitely  diiferenr,  as  the  di 
vine  and  human  nature,  in  one  perfon.  If  God  can 
make  one  that  is  truly  God,  and  one  that  is  truly  man, 
one  and  ihe  felf  fame  perfon,  what  is  it  that  he  cannoc 
<lo  ?  This  is  a  greater  and  more  marvellous  cllbrt,  by 
far,  than  creation  or  producing  fomcihing  out  of 
nothini^. 

The  power  of  God  mofl  glorioufly  appears  in  man's 

being  actually   faved  and   redeemed  in  tl\is  way.     In 

his  being  brought  out  of   a  flate  of  fin  and  mifery.  into 

a  conformity  to  God  ;  and  at  lait  to  ihc  ful!  and  perfccl 

M  3  enjoyment 


182       The  W'ffdom  of  God  difplayd       Ser.  XL 

enjoyment  ofGod.  This  \%  a  more  glorious  demonflra- 
tion  of  divine  powcr,than  creating  things  out  of  nothing, 
upon  two  accounts.  One  is,  the  effed  is  greater  and 
in^jre  excellent.  To  produce  the  new  creature  is  a  more 
glorious  effc^V.fhan  mecrly  to  produce  a  creature.  The 
making  a  holy  creature,  a  creature  in  the  fpiritual  image 
of  God  ;  in  the  image  of  the  divine  excellencies,  and  a 
partaker  of  the  divine  nature  —  is  a  greater  cffcfl  than 
mcerly  to  give  being  to  a  thing.  And  therefore  as  the 
cffc^  is  greater,  it  is  d  more  glorious  manifeftation  of 
•power. 

And  then,  upon  another  account  nlfo  is  it  a  more 
glorious  manifedation  of  divine  power,  and  that  is,  that 
in  this  cfTcft  of  the  afliial  redemption  of  finners,  the 
term  from  zuhich,is  rr.ore  dt  flam  from  the  term  /?  ivh'ich, 
than  in  the  work  of  creation.  The  term  from  which, 
in  the  WO: k  of  creation  h  nothing,  and  the  term  to 
which,  is  beiri(r.  But  the  term  from  which, in  the  work 
of  redemption,  is  a  flate  infinitely  worfe  than  nothing  ; 
and  <he  term  to  which,  a  holy  and  a  happy  being,a  (late 
infinitely  better  than  mere  being.  The  terms  in  the 
produdlion  of  the  h{\,  arc  much  more  remote  from  one 
another,  than  in  the  firfh 

And  then  the  production  of  this  lad  cffe^,  is  a  more 
glorious   manifcQation   of   power,    than    the  work  of 
creation  ;   becaiife,  tho'  in  creation   the  terms  are  very 
^iilant  :   ncx'hing  is  very  remote  from  being  ;  yet  there 
^.  no  oppoflrion.      The  power  of  God  in  producing  that 
"lc£i  is  not  oppofed.      Nothing, makes  nnoppnfition  to 
>.c  crcatir.pj  power  of  Ciod.      Hut   in   redemption,   the 
power  of  G  )d  meets  with  and  overcomes  great  oppofi- 
Mon.      There  \j  great   oppofition   in  a  fate  of  fin  to  a 
:!atc  of  grace.      iMen's  luHs  and   corruptions   arc    ex- 
ceeding opji^>(i(o  r  >  grace  nnd  h   linefs  ;  and  do  greatly 
relid  the  p  odiiiflii^n  vi  the  i  fllA.      This    oppofition  is 
overcome  in  nv.^i:j!  r!;dcmpiion. 

•  And 


SeR.  XL  /;;  the  Way  of  Salvation,  183 

And  befides,  there  is  great  oppofition  from  fatan. 
The  power  of  God  is  very  glorious  in  this  work,  be- 
caufe  it  therein  conquers  the  (Irongeft  and  mod  power- 
ful enemies,  making  the  moft  violent  oppofition  they  arc 
capable  of.  Power  never  appears  more  iikiftrious  than 
in  conquering.  Jefus  Chrifl:  in  this  work,  conquers  and 
triumphs  over  thoufands  of  devils,  llrong  and  mighty 
fplrits.  uniting  all  their  flrengrh  againR  him.  Luk.  xl 
21.  '•  When  a  ftrong  man  armed  keepeth  his  palace, 
his  goods  are  in  peace  :  but  when  a  (tronger  than  he 
fiiall  overcome  him,  he  taketh  from  him  all  his  armour 
wherein  he  trufled,  and  divideth  his  fpoil.  Col.  ii.  i  j. 
**  And  having  fpoiled  principalities  &  powers,  he  made  a 
fhew  of  them  openjy,  triumphing  over  them  in  the  crofs. 

(3  )  The  juftice  of  God  is  exceedingly  glorified  m 
this  work.  God  is  fo  ftriftly  anJ  immutably  juft,  that 
he  would  not  fpare  his  Son  when  he  took  upon  him  the 
guilt  of  men's  fins,  and  was  fubflituted  in  the  room  of 
tinners ;  he  fpared  him  not  at  all.  He  would  not  abate 
him  the  leafl  mite  of  that  debt  which  juflice  demanded, 
JuiVice  fhould  take  place,  tho'  it  coll:  his  infinitely  dear 
Son  his  precious  blood  ;.  and  his  enduring  fuch  extra- 
ordinary reproach  &  pain  &  death  in  it's  moft  dreadful 
form.  Such  was  God's  juftice,  that  his  love  to  his  own 
Son  would  not  influence  him  to  abate  the  lead  of  what 
juftice  required. 

(4.)  The  hoUnefs  of  God  is  alfo  exceeding  glorious 
in  this  work.  Never  did  God  fo  manifeft  his  hatred  of 
fin  as  in  the  death  &  fufTerings  of  his  only  begottenSon. 
Hereby  he  fhcw'd  himfelf  unappeafable  to  (In.  And 
that  it  was  impoffible  for  him  to  be  at  peace  with  if. 

f^.)  God  hath  alfo  exceedingly  glorified  his  truth  in 
this  way,  both  in  his  threatnings  and  promifcs.  Herein 
is  fulfilled  the  threaienings  of  the  law,  wherein  God 
faid,  **inthe  day  thou  eateft  thereof  thou  flialt  furely 
4ie."     "And  curfed  is  every  one  that  continueth  not  in 

M  4  all 


i84  The  Wifhm  of  GoJ  r/ifplayJ  Ser.XI. 
all  things  written  in  the  book  of  the  law  to  do  them  " 
God  fliew'd  hereby, that  not  only  heaven  &  earth  fhould 
pafs  away, — but,  which  is  a  great  deal  more,  that  the 
blood  of  him,  who  is  the  eternal  Jehovah,  fhould  be 
fpilt,  rather  than  one  jot,  or  little  of  his  word  fhould 
fail,  till  all  be  fulfilled 

(6  )  And  laftly,  Efpecially  has  God  exceedingly  glo- 
rified his  mercy  and  love,  in  this  work.  The  mercy 
of  God  Was  an  attribute  never  fecn  before,  in  the  exer-» 
cifes  of  it,  till  it  was  fcen  in  this  woik  of  redemptioii, 
or  the  fruits  of  it.  The  good nefs  of  God  appeared 
towards  the  angels  in  giving  them  being  and  bleHcdnefs. 
]t  appeared  glorious  towards  man  in  his  primitive  flate, 
a  fiatc  of  holincfs  and  happincfs. 

But  now  God  haih  fiiewn  that  he  can  find  in  his 
licatt,  to  love  finners,  thofe  that  deferve  his  infinite  ba- 
rred :  that  have  provoked  him  by  rebellion  againfl  him  ; 
and  that  are  enemies  to  him.  And  not  only  hath  he 
ihewn  that  he  can  love  them,  but  love  them  fo  as  to 
give  them  more  and  do  greater  things  for  them  than 
ever  he  did  for  the  holy  angels,  that  never  finned  or 
offended  their  creator.  He  loved  finful  men  fo  as  to 
give  them  a  greater  gift  than  ever  he  gave  the  angels  : 
fo  as  to  give  his  own  Son,  an^i  not  only  to  give  him  to 
bo  their  poficlfion  and  enjoyment  ;  but  lo  give  him  to 
be  their  facrlfice.  And  herein  he  has  done  more  for 
them,  than  \f  he  had  given  them  all  the  viiiblc  world  ; 
\C3L  HiOre,  than  if  he  had  given  them  all  the  angels,  and 
ail  heaven  bcfidcs. 

GOD  hath  loved  ihcm  fo,  that  hereby  he  purchafcd 
for  then),  deliverance  from  eiernal  mifcry,  and  the  pof- 
icdion  of  immortal  glv>ry. 

idly.  Each  pcrfon  of  [he  tili.ify  is  exceedingly  glo- 
rified in  this  work  'I'his  is  a  iliing  wherein  the  work 
c.f  redcmpii')n  is  diftiui^^uinjcd  from  all  the  other  works 
ol  God.  llie  at(ribiiies  of  God  are  glorious  in  other 
works  of  God  :   but  the  three  perluus  of  cl;C  triniiy  arc 

diflinaiy 


Ser  XI,  /«  the  Way  of  Salvation.  185 

di{lin6lly  glorified  in  no  work  as  in  this  work  of  redemp' 
lion.  In  this  work  every  diftin£l  perfon  has  his  diftincfl 
parts  and  offices  afTigncd  him.  Each  one  has  his  par- 
ticular and  didinfi  concern  in  it,  agreeable  to  their  di- 
ninf^.perfonal  properties  &  relations  &  oecomical  offices. 

The  pcrfonsol'  the  trinity  are  each  of  them,di[!ii)<ftly 
^nd  equally  glorified  in  this  work.  The  redeemed  have 
an  equal  concern  with  and  dependance  upon  each  per- 
fon, in  this  affair,  and  owe  equal  honor  and  praife  to 
each  of  them. 

The  Father  appoints  and  provides  the  Redeemer,and 
accepts  the  price  of  redemption.  The  Son  is  the  Re- 
deemer and  the  price.  He  redeems  by  offering  up  him- 
felf.  The  Holy  Ghofl  immediately  communicates  td 
us  the  thing  purchaled  :  yea,  snd  he  is  the  good  pur- 
chafed.  The  fum  of  what  Chrifl  purchafed  for  us  is 
holinefs  &  happinefs.  But  the  Holy  Ghoft  is  the  great 
principle  both  of  all  holinefs  &  happinefs.  The  Holy 
Ghoft  is  the  fum  of  all  that  Chrift  purchafed  for  men. 
iJ-aL  iii.  13.14.  "  He  was  made  a  curfc  for  us,  that  we 
might  receive  the  promifeof  the  fpirit,  thro'  faith. 

The  blcffednefs  of  the  redeemed  confiQs  in  parta- 
king of  Chrid's  fulnefs,  which  confifls  in  partaking  of 
that  Spirit,  which  is  given  not  by  meafure  unto  him. 
This  is  the  oil  that  was  poured  upon  the  head  of  the 
Church,  which  ran  down  to  the  members  of  his  body  ; 
to  the  flviits  of  his  garment. 

Thus  we  have  an  equal  concern  with,  and  depen- 
dance upon  each  of  the  perfons  of  the  trinity,  di(lin6>ly  ; 
up;>n  the  Father,  as  he  that  provides  the  Redeenier, and 
the  Perfon  of  whom  (he  purchafe  is  made  ;  —  the  Son 
as  the  purchafcr,  and  the  price  ;  the  Holy  Gholt  as  the 
good  purchafed. 

[Thus  we   have  confidered  how   Go  1  is  glorified  in  , 
this  work  i  which    is  part  of  the  good  obtained  in  ihe 
work  of  Redemption.] 

We  proceed  now  H.  To 


t^6       The  Wi/dom  of  God  difplay'd       SeR.  Xt. 

II.  To  confider  the  wifdom  of  God  appearing  in 
^he  variety,  and  exceeding  grcatncfs  of  the  good  that  is 
hereby  procure  J  for  men. 

Here  we  may  diflindlly  confider  — The  variety — and 
the  greatnefs  of  the  good  procured  for  men. 

I.  Here  ate  all  forts  of  good  procured  for  fallen  man, 
.that  he  does  or  can  Hand  in  need  of,  or  is  capable  of. 
The  wifdom  of  God  appears  in  the  way  of  falvation  in 
that  it  is  fo  fufficicnt  a  way.  Herein  it  is  moll  worthy 
of  an  infinitely  wifeGod,  as  it  is  everyway  perfeifi  and 
fufficicnt,  and  anfwcrs  all  our  needs. 

We  in  our  fallen  (late  are  mofl  necefTitous  creatures, 
rfull  of  our  wanes :  but  they  are  all  anfwered  in  this  way 
of  falvation.  Every  fort  of  good  is  here  procured. 
Every  thing  that  would  really  contribute  to  our  happi- 
jiefs  that  \ve  can  think  of,  and  a  great  many  things  we 
could  not  have  thought  of,  had  not  Chrift  purchafed 
them  for  us,  and  revealed  them  to  us.  Every  demand 
of  our  circumflances,  and  craving  of  our  natures,  is  here 
exa£^Iy  anfwered. 

Firft,  As  for  inflance,  we  fland  in  need  o? peace  with 
God.  We  had  provoked  God  to  anger,  and  the  wrath 
of  God  abode  upon  us,  and  we  needed  to  have  it  ap- 
peafed.  This  is  done  for  us  in  this  way  of  falvation. 
Chrid,  by  fhedding  his  blood,  has  fully  fatisficd 
jufticc,  and  appeafed  God's  wrath,  for  all  that  fliall  bc- 
iicve  in  him.  We  were  by  the  fentence  of  the  law  con- 
demned to  hell.  We  needed  to  have  our  (ins  pardoned 
that  we  might  be  delivered  froni  hell.  In  this  work, 
pardon  of  fin, &  deliverance  from  hell, is  purchafed  for  us. 

Secondly,  We  needed  not  only  to  have  God's  wrath 
appeafed,  and  our  fins  pardoned  ;  but  we  needed  to  have 
ihc/fli'^wr  of  God.  To  have  God,  not  only  not  our 
enemy,  but  our  friend.  God's  favour  is  alfo  purchafed 
for  us  by  the  rightcoufncfs  of  Jcfus  Chrift. 

Thirdly, 


Seh.   XL  in  the  Way  of  Salvation.  187 

Thirdly,  We  needed  not  only  to  be  delivered  from  hell, 
but  to  have  {'omc  J  at  isfying  happinefs  beftowed.  Man  is 
of  fuch  a  nature,  that  he  has  a  natural  craving  and  third 
after  happinefs.  And  will  thirft  and  crave,  'till  his  ca- 
pacity is  fiU'd.  And  his  capacity  is  of  vafl  extent  ;  and 
nothing  but  an  infinite  good  can  fill  it,  and  fatisfy 
his  defires.  But  notwithfianding,  provifion  is  made  ia 
this  way  of  falvation  to  anfwer  thofe  needs  of  our  fouls. 
And  there  is  a  fatisfying  happinefs  purchafed  for  us  : 
that  which  is  fully  anfwerable  to  the  capacity  and  crav- 
ings of  our  fouls. 

Here  is  food  procured  in  hi>  way  of  falvation  to  anf- 
wer all  our  appetites  and  faculties  of  our  louls.  God 
has  made  the  foul  of  man  of  a  fpiritual  nature  ;  and 
therefore  he  needs  a  fpiritual  happinefs  :  fome  fpiritual 
objefi,  in  the  enjoyment  of  which  he  may  be  happy. 
And  in  this  way  of  falvation.  there  is  good  procured, 
that  is  fuitable  to  this  fpiritual  nature  of  man,  a  fpiiit. 
Chrifl  has  purchafed  the  enjoyment  of  <Jod.  as  the  por- 
tion of  our  fouls, —who  is  rhe  great  and  original  Spirit. 
And  he  hath  purchafed  the  Spirit  of  God  to  cone  and 
dwell  in  us  to  be  an  internal  principle  of  happinefs. 

GOD  hath  made  man  a  rational,  intelligent  creature. 
And  m.an  needs  fome  good,  that  (hall  be  a  fuitable  ob- 
je£l  of  his  undcrllanding,for  him  to  contemplate;  where- 
'in  he  may  have  full  and  fufficient  exercife  for  his  capa- 
cious faculties,  in  the  utmofi:  extent  of  them  :  or  in  the 
ucmoft  extent  they  are  capable  of  ;  —  an  obje<5l  that  is 
great  and  noble,  and  worthy  of  the  exercife  of  the  no- 
bleil  faculties  of  the  rational  foul. 

0  Provifion  is  made  for  this  alfo,  in  this  way  of  falva- 
ron.  Here  it  is  provided  that  God  himfelf  Ihould  be 
theirs, for  them  forever  to  behold  &  contemplate  ;  whofe 
"glorions  perfections  and  works  are  mofl  worthy  obje<5ls 
of  thein^provement  of  their  faculties :  And  there  is  room 
en  >ugh  for  them  to  improve  thcm^  and  flill  to  exercife 
rheir  faculties  to  all  eternity.  And 


1 88        The   IV'ffJom  of  God  difplayd      Se  r  .  X I. 

And  what  objefl  can  be  more  worthy  to  excrcife  the 
•underHanding  of  a  rational  foul,  than  the  glories  of  ihc 
divine  being, with  which  the  heavenly  inrelligcncivs  and 
the  infinite  underf^anding  of  God  him  (elf  is  enicrtain'd  ! 

Our  fouls  need  fume  good  that  fhall  be  a  fuitable 
objcfl  of  the  will  and  affe£lions  :  a  fuitable  objcfl  for 
the  choice,  the  acquiefcence,  the  love  and  joy  of  the  ra- 
lional  foul.  Pro.  ifion  is  made  for  this  alfo  in  this  way 
of  falvation.  There  is  an  infinitely  excellent  Being  of- 
fered to  be  chofen,  to  be  relied  in,  to  be  loved,  to  be 
rejoyccd  in. by  us  :  even  God  himfelf,  who  is  infinitely 
lovely,  the  fountain  of  all  good;  a  fountain  that  can 
never  be  exhauftcd,  where  we  can  be  in  no  danger  of 
going  to  excefs,  in  our  love  and  joy  :  and  may  be  alTur- 
cd  ever  to  find  our  joy  and  delight  in  the  enjoyment 
anfwetable  to  our  love  and  defires. 

Fourthly.  There  is  all  pofTible  enjoyment  of  this 
object  procured  in  this  way  of  falvation.  When  pcrfons 
entirely  fet  their  love  upon  another  they  naturally  dc- 
fire  to  fee  that  pcrfon  :  mcerly  to  here  of  the  perfon, 
don't  faiisfy  love.  So  here  is  provifion  made  that  we 
fhould  fee  God,  the  obj?6l  of  our  fupreme  love.  Not 
only  that  we  fhould  hear  and  read  of  him  in  his  word, 
but  that  we  fliould  fee  him  with  a  fpiritual  eye  here  : 
and  nor  only  fo,  but  that  we  fliould  have  the  (atibfa6iioa 
of  feting  Ciod  face  to  face, hereafter.  This  is  promifcd 
{Mat.  5.  8  )  BU'Jpd  are  the  pure  in  Heart  ;  for  they 
fhall feeGod.  It  is  promifcd, that  we  fhall  not  fee  God, 
as  thro'  a  glafs  darkly,  as  we  do  now,  but  face  to  face. 
I  Cor,  13.  12.  That  we  fhall  fee  Chrift  as  he  is.  ijoh. 
3.  2. 

We  naturally  dtfire  not  only  to  fee  thofc  that  we 
love,  but  to  converfe  with  them.  Provilion  is  made 
for  this  alfo.  that  we  fliould  have  fpiritual  convcrfation 
with  (jod  while  here  in  this  world  ;  and  that  we  fhould 
be  hereafter  admitted  to  converfe  with  Chrill  in  the  molt 

intimate 


Ser.  XL  /;;  the  Way  of   Salvation.  j8q 

intimate  manner  ppffible.  Provifion  ismadcinibis  way 
of  falvation^thac  wc  fhould  converfe  withGod  much  more 
intimately,  than  oiherwife  it  would  have  been  pifTible 
for  us  ;  for  nowChrifl  is  incarnate,  he  is  in  our  nature  : 
he  is  become  one  of  us ;  whereby  we  are  under  advan- 
tages for  an  immenfely  more  free  and  intimate  convcr- 
fation  with  him,  than  could  have  been,  if  he  had  re- 
main'd  only  in  the  divine  nature  ;  and  fo  in  a  nature 
infinitely  didant  from  us. 

We  naturally  defire  not  only  to  converfe  with  thofe 
that  we  greatly  love,  but  to  dwell  with  them.  Provi" 
fion,  thro'  Chrift,  is  made  for  this.  It  is  purchafed  and 
provided  that  we  fliould  dwell  with  God  in  his  own 
houfe  in  heaven,  which  is  called  our  father's  houfe. — 
To  dwell  for  ever  in  God's  prefence,  and  at  his  right 
hand. 

We  naturally  defire  to  have  a  right  to  that  perfon 
that  we  greatly  love.  Provifion  is  made  in  this  way 
of  falvation,  that  wc  fliould  have  a  right  in  God  ;  a 
right  to  him.  This  is  the  promife  of  the  covenant  of 
grace,  "That  he  will  be  our  God.  God  with  all  his 
glorious  pcrfe£lions  and  attributes  :  with  all  his  power 
and  wifdom  ;  and  wiih  all  his  majefly  and  glory,  will 
be  ours  :  fo  that  we  may  call  him  our  inheritance,  and 
the  portion  of  our  fouls  :  what  we  can  challenge,  hav- 
ing this  portion  made  over  to  us, by  a  firm  inlf  rument ; 
by  a  covenant  ordered  in  all  things  and  fure. 

And  we  way  alfo  hereby  challenge  a  right  to  Jefus 

Chrifl. Love  defires  that  the  right  fliould  be 

mutual.  The  lover,  dcfircs  not  only  to  have  a  right  to 
the  beloved,  but  that  the  beloved  fhould  alfo  have  a 
right  to  him  ;  he  defires  to  be  his  beloved's,  as  well  as 
bis  beloved  fliould  be  his.  Provifion  is  alfo  made  for 
this,  in  this  wile  method  of  falvation, — that  (jiod  fliould 
have  a  fpecial  propriety  in  thofe  that  are  redeemed,  thac 
they  fljould  be  in  a  diilinguifhing  manner  /;//  :  that  they 
.^f^v^  ''-  ftiould 


190  TJje  Wi/Jom  of  God  d]fplayd     Ser-  XL 

fhou'd  be  his  peculiar  people.  We  are  told  that  God 
fcts  apart  the  godly  for  himlelF,  Pfal,  4.  3.  They  are 
Called  ('od's  jewels.  The  fpoufe  fpeaks  it  with  great 
fati<;f:iO!()n  Ciod  rejoycing,  Cant.  2.  16.  My  beioved  is 
mine,  and  I  am  his. 

Love  defines  to  (land  in  foms  near  relation  to  the 
beloved  Piovifion  is  made  by  Chiift,  th^ic  we  fhc^uld 
fland  in  the  ncareft  poffible  relation  to  God,  that  God 
flioulJ  be  our  father  j  and  wc  ihould  be  his  children. 
We  are  often  innru61ed  in  the  word  of  God,  that  God 
is  the  father  of  believers,  and  that  they  arc  his  family. 

And  not  only  fo,  but  they  fland  in  the  nearefl  relation 
to  Chrift  Jcfus.  There  is  the  clofelt  union  poflible. 
The  fouls  of  befievers  are  marrieil  ro  Chrilt.  The 
church  is  the  bride  the  lamb  s  wife.  Yea,  there  is  yet 
a  nearer  relation  than  can  be  reprefciited  by  fuch  a  fimi- 
litude  as  this.  Believers  are  as  the  very  members  of 
Chrirt,  and  of  his  flefh  and  of  his  bones,  Eph^  5.  30. 
Yea.  this  is  not  ijear  enough  yet,  biu  "they  are  one  fpi- 
rit."    1  Cor.  6.  17. 

Love  naturally  inclines  to  a  conformity  to  the  belov- 
ed. To  have  ihovc  excellencies,  upon  the  account  of 
which  he  is  beloved,  copied  in  himfelf.  Provifion  is 
made  in  this  way  of  falvation,  that  wc  may  be  conformed 
to  God  ;  that  wc  liiall  be  transformed  into  the  fame 
image.  2  Cor.  ^18  IVe  all  with  open  face,  beholding 
as  in  a  ^la/s,  the  a  lory  of  the  Lord,  are  changed  into 
the  f  me  image  from  glory  to  glory. — And  that  hereafter 
wc  fliall  (ee  him  as  he  is,  and  be  like  him. 

It  is  the  natural  defireof  love  to  do  fomethi ni^  for ihe 
beloved,  either  for  his  pleafure  or  honour.  Provifioi) 
is  made  for  this  alfo  in  this  way  of  falvation  ;  that  we 
ftiould  be  made  inllriiments  of  glorifying  God,  and  pro- 
moting his  kingdom  here,  nnd  of  glorifying  him  to  all 
ficrniiy. 
^  Fifthly, 


Ser.  XI.  in  the  Way  of  Salvation.  ipi 

Fifthly,  In  this  way  of  falvation,  provifion  is  made 
for  our  having  every  fort  of  ^oad  [hat  man  naturally 
craves;  as  honor,  weahh,  and  plcafurc. 

Here  is  provifion  made  that  wefhould  be  brought  to 
the  higheft  honor.  This  is  what  God  has  promifed, 
"  That  thofe  that  honor  him, he  will  honor."  And  thac 
true  chridians  fhall  be  kings  and  priefls  unto  God. 

Chrift  has  promifed  them,  "That  as  his  father  has  ap- 
pointed unto  him  a  kingdom,  fo  he  will  appoint  unto 
them,  that  they  may  eat  and  drink  at  his  table  in  his 
kingdom.''  —  He  has  promifed  to  crown  them  with  a 
crown  of  glory, — and  that  "they  flia]l  fit  with  him  in  hi^ 
throne."  And  that  he  will  confefs  their  names  before 
his  father,  and  before  his  angels."  "Will  give  them  x 
new  name." —  And  that  they  **fliall  walk  with  him  in 
white." 

Christ  has  alfo  purchafed  for  them  the  great e/l 
wealth.  All  thofe  that  are  in  Chrift  are  rich.  They 
HTcnozu  rich.  They  have  the  befl  riches.  Are  rich 
in  faith,  and  the  graces  of  the  fpirit  of  God.  They 
have  gold  tried  in  the  fire.  They  have  durable 
riches  6c  righteoufnefs.  They  have  treafurc  in  heaven^, 
where  neither  thief  approacheth,  nor  moth  corrupteth, 
An  inheritance  incorruptible,  undefiled,  and  that  fadeth 
not  away.     They  are  podeflbrs  of  all  things. 

Ch  k  1  st  has  alfo  purchafed  pleafure  for  them.  Plea- 
fures  that  are  immetWely  preferable  to  all  ihepleafures 
of  fcnfe,  moft  exquifiiely  fvvecc,  and  fatisfying.  Hchas 
purchafed  for  them  fulncfs  of  joy, and  pleafurcs  for  ever* 
more  at  God's  right  hand  ;  And  that  they  may  drink 
of  the  river  of  God's  pleafure. 

Sixthly,  Christ  has  purchafed  all  needed  good 
both  for  foui  and  body.  While  we  are  here,  we  lland 
in  need  of  thefe  earthly  things  ;  as  Chrift  obferves. 

Christ  has  purchafed  all  that  we  ftand  in  need  of» 
and  are  beft  for  us.  He  has  purchafed  that  God  ihould 
feed^and  cloath  us.     MatLh,6  26,  How  muQh  more  Ih all 

he 


Ip2       The  Wijdom  of  God  dlfphyd         Ser.  XL 

he  feed  you^  O  ye  of  little  Jaith  /'*  How  much  more 
fhall  he  cloaih  you  !  Chrift  has  purchafed  thai  God 
(hould  take  caroof  us,  and  provide  what  is  needed,  and 
fhall  be  befk,  of  thcfe  things,  a^  a  father  provides  for 
his  children,  i  Pet  5.  7.  Cajl'in^  your  care  upon  him, 
for  he  careth  for  you. 

Seventhly,  Christ  has  purchafed  good  that  is  fui- 
table  for  his  people  in  all  conditions.  There  is,  in  this 
way  of  falvacion  refpc(ft  had  to,  and  provifion  made  for 
all  circumflances  that  ihey  can  be  in.  Here  is  provi- 
fion  made,  for  a  time  of  afHiflion,  of  all  they  Ihali  llanj 
in  need  of,  at  fuch  a  time. 

Here  is  provifion  made  for  a  time  of  poverty  and 
pinching  want.  . 

For  a  time  of  bereavement  and  mourning. 

1 For  fpiriiual  darknefs 

A  Day  of  temptation. ■ 

-A  time  of  pcrfecution. 


There  is  a  fuitable  provifion  made  for  a  time  of  death. 
Sufficient  provifion  in  this  way  of  falvation  for  (bch  a 
time  as  that.  Here  is  fuch  a  provifion  made  that  is 
fuflicient  co  carry  a  pcrfon  above  death,  and  all  its  ter- 
rors; and  to  give  him  a  compleat  triumph  over  that 
king  of  terror^  Here  is  enough  in  this  way  of  falva- 
tion to  fi-vceien  the  gravc,and  make  it  ceafe  to  feem  ter- 
rible. Yea,  enough  to  make  death,  in  profpeft  to  fccm 
defjrable  ;  and  in  its  near  approach  to  b:;  not  terrible 
bur  joyful.  ^ 

ILigluly,  There  is  provifion  made  in  this  way  of  *iaU 
vation  for  the  life  and  blcfFednefs  of  foul  &:  body  to  all 
eternity,  Chrilt  has  purchafed  that  uc  InoulJ  be  deli- 
vered 


Ser.  XII.  in  the  Way  of  Salvation.  ^^3 

vered  from  a  (late  of  temporal  dcatb,as  well  as  fpiritual 
and  eternal.  He  has  purchafed  hat  ihe  bodies  oi  the 
faints  fhall  be  raifed  to  a  refurrtftion  of  lite.  He  has 
purchalcd  all  manner  of  perfection  for  the  body  that  ic 
is  capable  of,  that  it  fhall  be  raifed  a  fpiritiial  body,  in 
jncorruption,  and  glory  :  and  be  made  like  Chril^s  glo- 
rious body,  and  fhinc  as  the  luf»  in  ihekirgdcm  ot  his 
father.  And  that  it  fhould  be  glorified  with  che  foul 
and  exifl  in  a  glorified  ellace  in  union  with  the  foul  c(3 
all  eternity. 

Ninthly.  But  man  in  his  fallen  ftate  flill  needs  fome^ 
thing  elfe  in  order  to  his  happinels,  than  that  thefe  fore- 
meniioned  IhoulJ  be  purchafed  for  him.  i  e.  He  needs 
10  be  qualified  for  the  pofTeffion  and  enjoyment  of  ihem. 
In  order  to  our  hcirving  a  title  to  thefe  biefTings  .of  the 
covenant  of  grace,  there  is  a  certain  condition  muft  be 
performed  by  u>.  We  mud  believe  in  the  L(  rd  Jefys 
Chrifi;  ^Vid  accept  of  him  as  offered  in  the  gofpel,  for  a 
Saviour.  Hut  this  we  cannot  do  of  our  lelvcs. —  Buc 
Chrirt  has  p  rchafed  this  alfo  for  all  the  elefl.  He  has 
purchafed  that  they  fiiall  have  faith  given  them  ;  where- 
by they  (liali  be  united  to  Chrifl,  and  fo  have  a  i\x\^  lo 
his  benefits. 

But  flill  fom.ething  further  is  neceflary  for  man,  in 
order  to  his  coming  to' the  adlual  pc'fTeirion  of  the  inhe- 
ritance. A  man,  a?nbon  as  he  has  believed,  has  a  title 
to  the  inheritance  :  but  in  order  to  come  to  the  atSual 
pofleffion  of  it,  he  muft  perfevere  in  a  way  of  hplj^^efs. 
There  is  not  only  a  gate  that  muft  be  entered  ;  buc 
there  is  a  narrow  way  that  mufl  be  travel'd  before  we 
can  -arrive  at  heavenly  blefTednefs  ;  and  thaji:  is  a  way  of 
univerfal  and  perfeverisg  holincfs.  But  men  after  they 
have  believed,  cannot  perfevere  in  a  svay  of  holinefs,  of 
themfelves.  But  xhere  is  fufficient  provifion  made  for 
ibis  alfo/in  the  way  pf  falvation  by  Jefus  Chrift.      The 


194        "^he  Wi/dom  of  God  difplayd     Ser.  XII. 

matter  of  a  faint's  pe- rfcver^^ce  is  fufficienlly  fecured  by 
the  purchafe  chat  Chrift  has  made. 

But  dill  there  is  fomeihing  elfe  needful  in  order  to 
qualify  a  perfon  for  the  aftual  entering  upon  the  en- 
joyments and  employments  of  a  glorified  cftate,  viz.  that 
he  fhould  be  made  perfe6\ly  holy  :  iliat  all  remainders 
of  fin  fhould  be  taken  away  j  for  there  can't  any  fin  enter 
into  heaven.  No  foul  muft  go  into  the  glorious  pre- 
fence  of  God,  with  the  leaft  degree  of  the  fihh  of  fin. 
But  there  is  provifion  made  ;  for  Chrid  has  purchafcd 
that  all  fin  fhall  be  taken  away  out  of  the  hearts  of  be- 
lievers at  death  ;  and  that  they  fhou  d  be  mnde  pcrfe^lly 
holy  :  whereby  they  fhall  be  fuHy  and  pcrfc^lly  quali- 
fied to  enter  upon  the  pleafures  and  enjoyments  of  the 
new  Jerufalem. 

Christ  has  purchafcd  aM  both  objc£live  and  inhe- 
rent good  :  not  only  a  portion  to  be  enjoyed  by  us ;  but 
all  ihofe  inherent  qualifications  ncccfiary*  to  our  enjoy- 
ment of  it.  He  has  purchafcd  not  only  juflification.biit 
fan6\ification  and  glorification  ;  both  holinefs  and  happi- 
nefs. 

Having  confidercd  the  good  attained  in  the  way  of 
falvation,  as  manifold  and  various  :  I  now  proceed,  as 
propofed 

II  To  confider  the  good  attain'd,by  this  way  of  fal- 
vation, for  us,  as  exceeding  gf^^^ 

There  is  not  only  every  lort%f  good  wc  need. but  of 
every  fort,  in  that  decree  fb  as  to  anfwcr  the  cxtcnc  of 
our  capacity,  and  the  greatcft  flretch  of  our  dcfires,  and 
indeed  of  our  conceptions. 

Greater  than  our  conceptions  are  here.  — ^- 

Greater  than  ever  they  could  be,   were  it  not 

that  God's  revelation,  and  our  own  experience  will  teach 

us— ~ 

-■■■   Greater 


Ser.  XII.         ;«  the  Way  of  Salvation.  195 
Greater  than  the  tongue  of  angels  can  declare 


The  deliverance  that  we  have  in  it  is  ex- 
ceeding great  : •^ 


From  guilt 

From  fin  it  felf- 
Angcr  of  God — 


Miferiesof  Hell- 


— —  Obje£live  and  inherent  good 

■ — -.  Objeftive  . 

God  

w Jefus  Chrift 

— — •  Love  great  ■ 


■     '   Relation  near  —— 

■  Union  clofe     ■ 
»— — Communion  intimate 

■  ■    Vifion  clear  ■   ■ 


Communication  great 
Conformity  perfeft  — 


N  %  Eni. 


yoymetJi 


196       fbe  Wifdom  of  God  aifplajJ      Ser.  XIL 

Enjoyment  full  

Honor  great   

felory  ineffable,  of  both  foul  and  body 


Riches  immenfe — God  and  all  things  are  thechrifli- 
?\n's  treafure 

ricafures  unfpcakable  and   inconceivably  great 

Rivers  of  plcafure  .  .■■* 

As  to  duration       infinite 


The  benefit  procured  for  us,  is  double  infinite.  Our 
deliverance  U  an  inhnire  benefit  ;  bccaufe  the  evil  wc 
are  delivered  from/  is  infinite 

And  the  pofifive  good  beOowed  is  eternal.  The 
full  enjoyment  of  all  thofe  bleflings  merited)  will  hH 
as  long  as  God  v/ill  lafl:. 


><>oc<><><>C'>:^<><><><><><>o<><>CK>^^^ 


SERMON 


9 


=t??=^^ 


SERMON,     XIIL 

EPHESIANS    iii.  10. 

To  the  Intent  that  now  unto  the  ^Principalities  and 
Towers  in  heavenly  T laces,  might  be  known  by 
the  Church  the  manifold  Wijdem  of  God. 


Jf'rom  whence  we  obferved,    this 


D 


OCT.  The  wifd-m  appearing  in  the  way  of faU 
vation  by  JESUS  CHRIST,  iifar  above  the 
wijdom  of  the  ang  els. 

For  the  more  diftin^l:  handling  of  which,wc  propofed 
to  illuftrate  two,  propofitions. 

I  Prop  That  there  is  great  wifdom  manifeflcd  in 
contriving  the  way  of  fal vation  by  Chrift 

II  That  this  wifdom  is  above  the  wifdom  of. the 
Angels. 

To  fhew  that  it  was  a  wife  way, we  propofed  to  con- 
fidcr  two  things 

Firfl.  The  wonderfulnefs  cf  the  things  done,  by 
which  redemption  is  procured.  —  The  choice  of  a  per- 
fon — fubfticuting'  him — The  incarnation  of  Chrift — his 
life     his  death — and  his  exaltation 

Second  y.  The  wonderfulnefs  of  the  way. appertain- 
ing tc  the  good  obtaine4  by  it.     Under  which,  we  pro* 

poled 


198     The  Wijihm  of  God  difplajd      Ser.  XIII. 

pofcd  to  conficlcr  two  things,  i.  How  great  and  mani- 
fold ihe  good  ends  are  that  are  obtained  by  it.  2.  The 
wonder fuicircumftanccs  of  me  attainment. 

(i)  How  great  and  manifold  the  good  ends  are,  that 
are  attained  by  it,  as  they  re  ace  — to  God —  to  men — 
toangels— and  devils,  i.  HowGod  is  glorified  hereby. 
2  W  hat  good  is  procured  for  men.  3.  What  benefits 
the  angels  have  hereby.     4.  How  fatan  is  overthrown. 

Fiaving  in  ihe  preceeding  Sermon  confidered  —  tlie 
glory  that  is  brought  to  God — and  the  good  that  is  pro- 
cured for  man.  I   proceed, 

III.  'i'o  confider,  what  benefit  the  Angels  have  by 
what  is  done  in  the  affair  of  our  redemption.  So  hath 
the  wifdomof  God  contriv  d  this  affair,  that  the  benefit 
of  what  he  has  done  therein  fhould  be  focxtenfive,  as 
to  reach  the  ele6t  angels.  It  is  for  men  that  the  work 
of  redcmi^ion  is  wrought  out  ;  and  yet  the  benefit  of 
the  things  done  in  this  work  is  not  confined  10  them, 
or  all  that  is  properly  called  redemption,  or  included  in 
it  is  confined  to  men.  The  angels  can't  prtake  in 
this, for  they  have  no  need  of  any  redemption, having  ne- 
ver fallen.  Neither  have  they  that  dirc£l  benefit,  by 
what  is  done  in  this  work,  that  man  has  :  yet  they 
have  great  indirc^^  benefit  by  it. 

GOD  haih  fc)  wifely  ordered,  ihat  what  has  been 
done  dire^ly  and  cfpccially  for  men,  in  this,  fhould  re- 
dound to  ilio  exceeding  benefit  of  all  intcLigent  crea» 
tures,  that  nrc  in  favour  with  God.  That  the  benefit 
of  it  fhou'd  be  fo  diffufive  as  not  to  be  confined  to  earth, 
but  reach  heaven  itfe  f  So  great  and  manifo'd  is  the 
gooci  attained  in  this  work,  tha  ihofe  g'orious  fpirits  that 
arc  fo  much  above  us,  and  were  fo  highly  cxa'ted  in 
happincfs  before,  yet  fliould  receive  great  additioa 
hereby. 

J  will  fliew  Im'j  in  fginc  pariiculars. 

I.  The 


Ser.  XIII.         /;;   the  Way  of  Salvation.        199 

I .  The  ange-s  hereby  fee  a  great  and  wonderful  ma- 
nifeftacion  of  the  g'ory  of  God  The  happinefsot  an- 
gels as  well  as  of  menconfifts  very  much  in  beholding  tbo 
glory  of  God.  The  excellency  of  the  divine  Being  is 
a  moff  deight  fu!  fubje£l  of  contemplation  to  the  faints 
on  earth  ;  but  much  more  to  the  angels  in  heaven. 
The  more  ho  y  any  being  is,  ihe  more  fwee  si^d  de- 
light fu!  wi  i  it  be  to  him  to  behold  the  g'ory  and  beauty 
of  the  fupreme  Being. 

Therefore  the  beholding  the  glory  ol  God  mufl  be 
exceeding  ravifhin^  to  the  holy  ange's,  jhat  are  peifeft 
in  ho  inefs,  and  never  had  their  minds  leaven'd  with  (in. 
The  manifcflations  of  the  g  ory  of  God,  are  as  it  were 
the  food  that  fatisfies  the  ange,s  :  they  livfe  thereon. 
It  is  their  greatcil  happ.nefs. 

And  it  is  exceeding  delightful  to  them  to  behold  the 
glory  of  God  manifefted  in  his  works.  It  is  without 
doubt  much  of  their  employment  to  behold  the  glory 
of  God  appearing  in  his  works.  Therefore  this  work 
of  redemption  greatly  contributes  to  their  happinefs  and 
delighc,as  the  glory  of  God  is  fo  exceedingly  manifciied 
by  it.  For  what  is  done,  is  done  in  the  fight  of  the  an- 
gels, as  is  evident  by  our  text  and  many  other  puffages 
of  holy  fcripture.  And  they  behold  the  glory  of  God 
appearing  hearin  with  entertainment  and  dcli<j,hc  ;  as  it 
is  manifefl  by  1  Pet.  1.  12.  Which  things  the  angels 
defire  to  look  into. 

The  angels  have  this  advantage  that  now  they  may 
behold  the  glory  of  God  in  tl,e  face  of  jefus  Chrifl, 
where  it  fliines  with  a  peculiar  lull  re  and  brigbrncfs. 
This  is  fpoken  of,  i  Tim.  3.  5.  Great  is  the  myflc'y 
oj  (^odlinefs,  God  zvas  manifefi  in  the  flejh,  jufiifed  in 
the  fpirttf  feen  of  Angels,  l^erliaps  all  God  s  attri- 
butes are  more  glorioufly  manifcAcd  in  this  work,  than 
in  any  other  that  ever  tlic  angels  fiiw.  There  is  cer- 
tainly a  fuller  manifcRation  of  fome  of  his  attributes, 
than''  ever     they    favv    before  j    as    is    evident    by 

the 


200     The  Wi/dcm  of  God  dllphyd      Sep  ,  XIII. 

the      text,     as     wc     have    obfervcd     already.       And 
cfpccially,    ii  is  fo  with  rcfpeifl  to  the  mercy  and  grace 
of  God,    ihut  fwcct  and   endearing  artribiue  of  the  di- 
vine nature.      The  angels  of  heaven  never  faw  foniuch 
grace  nianifcHcd  before,  as  in  the  wo  k  oF  redemption  ; 
~nor  in  any  meafure  ec.ual  to  it.      It  is  exceeding  ravifh- 
inc;  to  ih.cm  to  behold  fiich  a  difcovery  of  this  amiable 
pcrfc cation  of  God.      How  full  of  ji,y  doth   ir   fill  the 
heart  of  the  angels,  to  fee  fuch  a  bogndlefsand  bottom- 
Jcfs  occnn  of  love  and  grace  in  the  heart  of  God.      .   nd 
iherefoic  v\iih  what  njuycing    do  all  the   angels  praife 
Chrifl  for,  this    work  i^'i    divine  grace,  his  being  flain  I 
Rev.  5.  1.1,12.  And  I  beheld,   and  beard  the  voice  of 
many  angels  rowid  about  the  throne,  and  the  beafls  and 
the  elders  :     And  the  number  of  them  zoas  ten  thou* 
/and  times  ten  thoufand,  and  thoufands  0:  thoujands  ; 
faying  with  a  loud  voice,  zvorth-  is  the  lamb  that  was 
fain  to  receive  power  &richei  &  wiJdQm,and  Jlrength^ 
and  honor ^  and  glory .  and  blejjlng, 

2.  They  have  this  benefit  by  it,  that  hereby  Jefus 
Chriil,  God-man,  is  become  their  head.  God.  fubfifl- 
ingin  three  perfons.  Father,  Son  and  i  loly  Gholt,  was 
the  king  of  angels,  and  would  have  been,  if  it  had 
not  been  for  our  redemption.  Biu  it  was  owing 
to  what  is  done  in  this  work,  that  lefus  Ch.riii, 
as  God  man,  becomes  ih  licadof  the  angels.  Chrill  is 
now  not  only  the  head  of  angels  (imply  as  (Tzo}^,  bm  a$ 
God  man.  Col.  2.  10.  And  ye  a^e  compleat  in  him» 
who  is  the  head  of  all  principality  &  power.  Eph.  :, 
20.21,22.  IFhich  he  wrought  in  Chrifl,  when  he 
ratjed  him  from  the  dead,  and  fet  h:m  on  hii  own 
^^ght  hand  in  heavenly  place s^  jar  above  all  principal 
Irty  and  power,  and  might  and  dominion,  and  every 
name  that  is  named, .not  only  in  this  zvorld,  but  alfo  in 
that  which  is  to  ccm'e,  And  hath  put  aU  things  under 
his  feet, and  gave  him  to  be  head  over  all  things  fo  the 
church. 

This 


Ser  Xlli.         /»  the  Way  of  Salvation.  2bi 

This  is  a  part  of  the  exahation  and  glory  of  Chrifl, 
which  God  confers  on  him,  as  his  reward.  But  not  on- 
ly {^t  but  it  is  greatly  to  the  angels  benefit.  It  is 
God's  manner  in  his  dealings  with  his  eleO  creatures, 
in  the  fame  works  wherein  he  glorifies  himfelf",  or  his 
Son,  greatly  to  benefi.  them.  1  he  lame  dealings  of 
his  that  are  molt  for  his  glory,  fhall  be  moll  for  their 
good. 

That  Chrift  God- man  fhould  be  made  the  head  olF 
the  angels,  is  greatly  to  their  benefit, 

Firft,  bccaufe  they  become  hereby  more  nearly  re- 
lated to  To  glorious  a  perfon.  They  have  a  more  near 
)l'«lation  and  clofe  union  with  the  Son  of  God,  than  o- 
therwife  they  would  have.  The  angels  efteem  it  a 
grent  honor'done  them  to  be  related  to  fuch  a  Perfon  as 
Jefus  Chrid,  God- man,  who  by  reafon  that  he  is  a  di- 
vine Perfon  is  an  infinitely  honourable  perfon. 

The  angels  by  Chrifl  s  becoming  their  head,  are  be- 
come nearly  related  to  him.  They  with  the  faints  are 
gathered  together  in  one  in  Chrid,  Kph.  l.  lo.  They 
by  virtue  hereof,  tho'  Chrift  be  not  their  redeemer  as  he 
is  our's,  yet  have  a  right  and  propriety  in  this  glorious 
Perfon,  as  well  as  we.  He  is  theirs  :  tho'  not  their 
Saviotir,  yet  he  is  their  head  of  government,  and  bead 
of  influence. 

Secondly,  Again  this  is  greatly  to  their  benefit';  as 
they,  as  well  as  we,  hereby  are  under  advantages  for  a 
far  more  intimate  converfe  with  God.  The  divine  na- 
ture is  at  an  infinite  diftance  from  the  nature  of  angels, 
as  well  as  from  the  nature  of  man.  This  diftance  for- 
bids that  familiarity  and  intimacy  of  inttrcourfe — — . 
It  is  therefore  a  great  advantage  to  the  angels,  that 
God  is  come  down  to  them  in  a  created  nature  ;  and  in 
that  nature  is  become  (htir  head;  fo  that  their  inter- 
courfe  and  enjoyment  may  be  more  intimate.  They 
are  invited  by  the  fimilar  qnaifications  of  the  created 
mature,  tnat  the  JSon  ot  ^jod  is  in, 

©  Thirdly 


202     The  WtJJom  of  God  d'tffhyd      Sek.  XIII. 

Thirdly.  It  is  for  the  benefit  of  the  angels,  as  here- 
by the  ele^  of  mankind  are  gathered  into  this  Society. 
Chrift  by  the  vvoik  of  redemption,  gathers  in  the  cleft 
of  mankind  to  join  the  angels  of  heaven  :    Eph.  i.  lo. 
^hat  in  the  Jijpenfation   of  tJye   julnefs   of  times,   he 
mi <lht  gather  together  in  one  all  things  in  Chrift,  both 
T^hich  are  in  hea"jen,&  zuhich  are  on  earth, even  in  him. 
Men  are    brought    in   to  join   with    the  angels  ;    to 
join  with  then?)  in  their  work  of  praifing  Gcd  ;  to  partake 
with  them  of  their   enjoyments.      The  angels    greatly 
rejoyce  at  this.      They  rcjoyce  when  but  one  pcrfon  is 
gathered  in,  as  Chrid   leaches  us,    Luk.  15.  10.   Liie^ 
zojje  I  fay  unto  you,  there  is  joy  in  the  prefence  of  the 
cngels  0,  God,overonefmner  that  repenteth.     The  hiea- 
vcnly  fociety  is  made  morecomplcai  by  this  acccffion  of 
the  faints  to  it.     The  faints  and  angels  will  contribute 
to  the  happinefs  of  each  other.     The  angels  rejoyce 
that  others  are  added    to  join    them  and   alTill    ihcm  ii-i 
praifing  God. 

The  vacancy  by  the  fall  of  argcls  h  filled  up 

Fourthly,  It  tends  to  make  the  angels  the  more  to 
prize  their  happincls^  wl»en  they  fee  how  much  it  coft 
to  purchafe  the  fame  hrippincfs  lor  man.  The  angels 
the*  they  knew  fo  much,  yet  bc^  not  incapable  of  be- 
ing taught  more  and  more  of  the  worth  of  their  own 
happinefs.  For  the  worth  of  it  is  infinite,  and  there- 
fore the  underdnnding  of  an  angel  cannot  comprehend 
jt.  But  when  they  law  how  much  it  coll  to  purchafe 
the  fjme  happincis  for  man  ;  that  it  cod  the  precious 
blcod  of  the  Son  of  God.  This  tended  to  give  them  z 
great  fenfc  of  the  infinite  value  of  their  happint  fs.  They 
never  faw  fuch  a  teiUmony  of  the  value  of  the  cicrnal 
enjoyment  of  God  before. 

Thus  we  have  flicwn,  how  the  wifdom  of  God  ep- 
peari  in  the  woik  of  redemption  in  the  good  ends  aiiuin- 
cd  thereby,  with  refp-.ft  10  God,  jnen  and  angels. 

We 


Ser.XIIL         !h  the  Way  of  Salvation.         203 

We  come  now 

IV.  To  (hew  what  good  ends  are  obtain'd  with  re* 
fpeft  to  the  devil,  God's  grand  enemy,  in  his  overthrow 
and  the  ruin  of  his  kingdom.  Satan  and  his  angels  re- 
belled againfl  God  in  heaven.  He  proudly  prefumed 
to  try  his  (Irength  with  God's,  He  oppoled  ftrength^ 
And  when  God  by  his  almighty  power  over  came  tlie 
ftrength  of  fatan,  and  fent  him  like  lightening  from  hea- 
Ten  to  hell  with  all  his  army;  fatan.  does  not  give  out ; 
but  tho'  he  was  conquer  d  when  he  oppofed  his  l^rength 
to  God's,  yet  he  hoped  to  get  the  viftory  by  fubtilty» 
Tho'  he  could  not  overcorae  God  by  power,  yet  he 
hoped  to  fucceed  by  craft  :  tho'  he  found  that  God's 
power  could  eafily  cafi  them  headlong  from  heaven  to 
the  bottomlefs  pit  ;  yet  this  proud  fpirit  did  not  defpair 
of  out-witting  God  ;  and  fo  his  fubtilty,  difappointing 
him  of  his  end  in  creating  this  lower  world. 

GOD  therefore  has  fhewn  his  great  wifdom  in  over- 
throwing faian's  defign.  He  has  difappointed  the  devifes 
of  the  crafty,  fo  that  they  cannot  perform  their  enter- 
prize.     He  has  carried  fatan's  counfel  Ivradlong. 

I.  Satan  thought  to  have  difappointed  God  of  his 
own  glory,that  he  defigned  in  creating  this  lower  world  : 
And  to  make  mankind, which  God  had  made  for  his  own 
glory,  not  to  be  for  God's,  but  for  his  own  glory,  la 
letting  up  himfelf  God  over  them. 

Now  Chrifl-,  by  what  he  has  done,  in  the  work  of 
redemption,  has  ovorthrown,  fatan,  has  utterly  frus- 
trated him,  as  to  this  end  of  his,  viz.  robbing 
God  of  his  glory.     God  is  not  robbed  of  his  glory  ;  but 

is  exceedingly  glorified  in  mankind 'in  the  ele6l 

to  the  furprizc  of  angels  and  devils.  God  by  redemp- 
tion has  all  the  glory  of  mankind  that  he  intended,  and 
more  than  ever,  either  men,  angels  or  devils  thought 
of,  or  imagined  that  God  intended. 

Satan  did  not  know  any  way  how  God  could  havd 
his  intended  glcry  by  mankind,    after  he  had  procured 

O  2  their 


ao4     The  Wijiom  of  God  di/phyd      Ser,  XIII. 

their  fa'l.  But  God  knew  a  way  that  the  devil  never 
thought  of.  Neither  could  the  wifeft  angel  in  heaven 
have  thought  oi  it. 

UOD  might  have  g'orified  hisjuflice  in  the  dcftru^lion 
ofal  mankind.  But  it  was  God's  defign  in  creating 
the  wi>rld  to  glorify  hisgoodncfs&  love  ;  and  not  only 
to  be  glonfied  eventually  but  to  be  fervcd  and  glorified 
a^^ually  by  mankind.  Satan  intended  to  frullraie  God 
of  this  end  ;  but  his  defign  is  confounded  by  the  re- 
demption of  Jefus  Chrift. 

2.  Another  delign  of  the  devil,  was  to  gratify  his 
envy,  in  (htr  utter  dellruflion  of  mankind.  But  by  the 
redemption  of  JefusChrill, this  malicious  defign  of  faian's 
is  crolt  :  becaufe  all  the  elefl,  whom  God  dcfign'd 
fhould  be  h^ppy  when  he  made  the  world,  are  brought 
to  their  deflgncd  happinefs  ;  which  is  much  greater  than 
ever  faian  thought  it  was  in  God*s  heart  to  beftow  on 
man. 

And  tho*  fome  of  mankind  arc  left  to  be  miferabl^ 
yet  that  does  not  anfwcr  fatan's  end  ;  for  this  is  ordered 
for  God  s  ghry.  No  more  arc  leftmiferabie  than  God 
faw  meet  to  glorify  his  juflice  upon. 

One  end  why  God  luffered  fatan  to  do  what  he  did 
in  procuring  the  fall  of  man,  was  that  his  Son  might  be 
glorified  in  conquering  that  ftron^,  fabtil  and  proud 
fpirit,  and  triumphing  over  hirr. 

How  glorious  doth  Chrift  I'cfiis  appear  in  baffling  and 
triumphing  over  this  proud  king  of  darknefs,  and  all  ihs 
haughty  confederate  rulers  of  hell. 

How  glorious  a  fight  is  it  to  fee  the  meek  and  pa- 
tient Lan.b  of  Cod,  leading  that  proud,  malicious  and. 
mighty  enemy  in  triumph  !  What  (bngs  doth  this  caufc 
in  heaven  ! 

It  was  a  gli  lions  fight  in  Ifracl  to  fie  T)avid  carry- 
ing lie  hcr.d  of  (  oli;»h  in  iriumph  to  Jeiufalem.  It 
appeared  a  glorious  fight  to  the  daughters  of  Ifracl,  who 
came  cut  with  timbrels  and  with  dances,    and  fang. 


Ser.XIIL         in  the  Way  of  SalvatloH.         2^5 

'<  Saul  hath  flain  his  thoufands,  and  *Davtd\vi%  ten 
thoufands.*'  But  how  much  more  glorious  to  fee  thcSon 
o^ 'David  and  the  Son  of  God.  carrying  the  head  of  the^ 
fpirirual  Gohah,  the  champion  of  the  armies  of  hell,  in 
triumph  to  the  heavenly  Jerufalem. 

This  vi£lory  of  Chrifl  is  much  celebrated.  It  is  with 
a  principal  view  to  this,  that  Chrill  is  called,  "  TheLord 
of  HoMs  or  Armies,  and  a  Man  of  War,  Exod,  15.  j. 
And  P/al,  24.  8.  *' Who  is  this  King  of  Glory  !  The 
Lord  ftrong  and  mighty,  the  Lord  mighty  in  Battle." 

Thus  we  have  briefly  fhewn,how  ihe  wifdom  of  God 
appears,  in  the  contrivance  of  our  falvation,by  thegrcat<» 
nefs.  and  manifoldnefs,  of  the  good  ends  that  arc  ob- 
tained. We  proceed. 

Secondly,  To  fhew  how  the  wifdom  of  God  appears 
in  the  wonderful  tpanner  and  circumftances,  of  the  at» 
tainment  of  this  good.     '     '    And  here, 

I.  I  would  obferve  forae  things  under  this  head,with 
refpe£i:  to  the  glory  of  God  that  is  obtained  thereby^ 

I.  By  thift  contrivance  for  our  redemption,  God's 
greateft  difhonour  is  made  an  occafion  of  his  greateft 
glory.  Sin  is  a  thing  by  which  God  is  greatly  diflio- 
noured  ;  the  nature  of  it's  principle  is  enmity  againft 
God,  and  contempt  of  him.  And  man  by  his  rebellion 
has  greatly  diflionoured  God.  But  this  dilhonour  by 
the  contrivance  for  our  redemption,  is  made  an  occafion 
of  ihe  greaicfl  manifeftation  of  God's  glory  that  ever 
was.  Sin,  the  greateft  evil,  is  made  an  occadon  of  the 
greateft  good 

It  is  made  an  occafion  of  a  greater  glory,  than  before 
was,  or  than  otherwife  would  have  been.  It  is  the  na« 
ture  of  a  princi^^le  of  fin  that  it  feeks  to  dethrone  God  ; 
but  this  is  hereby  made  an  occafion  of  the  greateft  ma- 
nifeftation of  God's  royal  majelly  and  glory  thai  ever 
was.  By  fin,  man  has  flighted  and  difpifed  God.  But 
this  is  made  an  occ  ifion  of  his  appearing  the  more  great" 
ly  honourable.     Sin  cafts  contempt  upon  the  authority 

and 


lo6     The  Wijdom  of  God  dlfplay'd    S  E  R.XIIL 

and  law  of  God.  But  this  is.  by  the  contrivance  for 
our  redemption,  made  the  occafion  of  the  grcated  honor 
done  to  that  fame  authority,  and  that  very  law,  that 
ever  \\as.  It  was  a  greater  honor  to  the  law  of  God 
that  Chrid  was  fubjeft  to  it,  and  obey'd  it,  than  if  all 
mankind  hnd  obey'd  it.  It  was  a  greater  honor  to  God's 
auihoriry  that  Chrift  fliew'd  fuch  great  rcfpe^l,  and  fuch 
intire  iiibjc^ion  to  it,  than  the  perfc(fl  obedience  of  all 
the  angels  in  heaven. 

Man  by  his  fin  fhew'd  his  enmity  againft  the  holinefs 
of  God  :  but  this  is  ir.adc  an  occafion  of  the  greateft 
manifcOation  of  God  s  holinefs.  The  holinefs  of  God 
never  appeared  to  the  degree  it  did  when  God  executed 
vengeance  upon  his  own  dear  Son. 

2.  So  lias  the  wifdom  of  God  contrived  that  thofe 
attributes  are  glorified  in  man's  falvation  ;  whofc  glory 
fccmed  to  require  his  de(lru£lion.  When  man  had  fall- 
en, fevcral  attributes  of  God  feemcd  to  require  his  de- 
ffru(fiion.  The  julVice  of  God  fecmed  to  require  it  ; 
for  the  juflice  of  God  requires  that  (in  be  puniflicd  as  it 
deferves  :  But  it  deferves  no  lefs  than  eternal  dcflru^ii- 
on.  God  proclaims  it  as  a  part  of  the  glory  of  his  na- 
ture, that  he  will  in  no   wife  clear  the  guilty,    Exod, 

And  fo  again  the  holinefs  of  God  fecmrd  to  require 
man's  dc(lru61ion  ;  for  God  by  his  holinefs  infinitely 
hates  (in.  This  fcemed  tp  require  therefore  that  God 
fbould  manifcfl  a  proportionable  hatred  of  the  (inner  ; 
and  that  he  fliould  be  for  ever  an  enemy  unto  him. 

And  the  truth  of  God  feemed  alfo  to  require  man's 
dcHruflion  ;  for  eternal  death  was  what  God  had  threat- 
ncd  for  (in.  one  jot  or  tittle  of  which  word  cannot  by 
any  means  pafs  away. 

But. yet  fo  has  God  contrived  that  thofe  very  attri- 
butes not  only  do  allow  of  man's  redemption,  and  arc 
not  oppolitc  unto  it ;  ibcir  glory  is  not  only  not  incon- 

fiflen*- 


Seii.XIII.  /»  the  Way  of  Salvation.         207 

fiftent  with  k,  but  they  are  glorified  in  it.  That  fame 
vindictive  jufliee  is  glorified  in  this  way  of  falvation. 
It  is  manifeft  in  the  death  and  fufTerings  of  Chrift  :  So 
that  fame  holinefs  of  God  and  hatred  of  fin,  that  fecmed 
to  require  man's  damnation,  is  fecn  in  Chrift's  dying  for 
finners.-' 

So  herein  alfo  is  manifefted  and  glorified  the  truth  of 
God,  in  the  threatenings  of  the  Law. 

3.  Yea,  it  is  fo  ordered  now  that  the  glory  of  thefe 
attributes  requires  the  falvation  of  thole  that  believe. 
The  juftice  of  God  that  required  man's  damnation,  and 
fecmed  inconfiftent  with  his  falvation, now  does  as  much 
require  the  falvation  of  thofc  that  believe  in  Chrift,  as 
ever  before  it' required  their  damnation.  Salvation  is  an 
abfolute  debt  to  the  believer  from  God,  fo  that  he  may 
in  juftice  demand  and  challenge  it ;  not  upon  the  ac- 
count of  what  he  himfelf  has  done  ;  but  upon  the  ac- 
count of  what  his  Surety  has  done.  For  Chrift  has 
fatisfied  juftice  fully  for  his  fin  ;  fo  that  it  is  but  a  thing 
that  may  be  challenged  that  God  fiiould  now  releafe 
the  believer  from  the  puniftiment ;  it  is  but  a  piece  of 
juilice,  that  the  creditor  fhould  releafe  the  d€btor,when 
he  has  fully  paid  the  debt.  And  again, the  believer  may 
demand  eternal  life,  becaufe  it  has  been  merited  by 
Chrift,  by  a  merit  of  condignity .  So  it  is  contrived  that 
that  juftice  that  feemed  to  require  man's  deftruftion,  now 
requires  his  falvation. 

So  it  is  with  the  truth  of  God.  The  truth  of  God  that 
feemed  to  require  man's  damnation,  now  requires  man's 
falvation.  At  the  fame  time  that  the  thrcafning  cf  thq 
law  ftands  good,there  is  a  promifc  of  eternal  life  to  many 
of  them  that  hav&  broken  the  law.  They  both  fiand 
good  at  the  fame  time  ;  and  the  truth  of  God  requires 
that  both  ftiould  be  fulfill'd.  And  how  much  foevcr 
they  feemed  to  interfere  one  with  another,  yet  fo  is  the 
matter  contrived  in  this  way  of  falvation,  thai  both  arc 
fulfil/Uand  do  not  interfere  one  with  another* 

At 


2  c8       The  Wifiom  of  God  difplay'd    S  e  n  XII. 

At  the  very  fame  time  that  God  uttered  that  threat- 
ring,  "  In  the  day  thou  eatcft  thereof  thou  flialt  furely 
die  :"  ahd  c.t  the  fame  tijTiC  that  sAdam  had  firft  eaten 
the forbld(!rn  fruit  ;  there  was  then  a  pronniie  ftood 
good,ih«i  many  ihoufands  of  Adonis  race  (hould  obtain 
cterrnl  liie  ;  for  this  prcmile  W?s  niiidc  before  the  world 
was  10  Jcfns  Chrid.  V  hat  a  difncujiy  and  «n  incon 
{](lence,did  here  fecm  to  be  ?  bur  it  was  no  diffiuliy  to 
the  wifdc  m  of  God,  which  had  fo  contrived  that  there 
fljould  lipjxyr  no  ircoi.lidcrce  ;  biu  rhai  that  promife, 
and  that  ihrratcnlnp,  fhculd  be  both  fully  accomphflied 
to  the  glory  of  Cod  s  truth  in  each  of  ihcm  Plal  ^^. 
lo.  AJercy  and  truth  are  mtt  together,  righteoufne/s 
and  peace  have  kiffea  each  other. 

4.  1  hole  very  attributes  which  fcemed  to  requi re- 
man's  dcflru6hon,  ?remore  gloricus  in  his  faivation^ibaii 
ihcy  would  have  been  in  his  dtO* virion. 

l  he  revenging  juflicc  of  Cod  is  a  great  deal  more 
finanifeded  in  the  death  of  Chrifl,  than  it  would  have 
been  if  all  mc'.nkind  hod  been  damned  to  all  eternity  ; 
and  thrt  bccaufe,  if  man  had  rem.aincd  under  the  guile 
and  'iTpularicn  of  fin,  the  juflice  rf  God  would  i^oi  have 
hnd  fuch  a  trial,  as  it  had,  wlien  his  own  Son  was  under 
the  im.putaiicn  of  fin.  If  all  mankind  had  flood  guilty, 
and  juflice  had  called  for  vengeance  upon  them,  - —  that 
would  have  been,  in  no  wife,  Juch  a  trial  of  the  irflexi- 
blcnefs  and  unchangeablenefs  of  ihcjudicc  of  God,  as 
when  his  own  Son,  that  was  the  objc61  of  his  infinite 
lovc,and  in  whom  he  infinitely  delighted,  flood  with  the 
imputation  of  guilt  upon  him. 

This  was  the  greatcfl  trial  that  could  be, whether  or  no 
Cod's  juflice  was  perfc^  and  unchangeable,  or  nor. 
This  was  thcgrcatcft  pffi"ible  trial  whether  or  no  God 
was  fo  jufl  that  he  would  not  upon  any  account,  abate  of 
"what  juflice  required.  This  was  the  grcaied  trial  that 
cr.n  be  conceived  of,  whether  or  no  God  wculd  liavc 
any  refpcft  to  perfons,  in  judgment.      And  Gou  when 


Ser.  XIII.       "  /«  the  Way  of  Salvation.  209 

there  was  fuch  a  trlal,hath  appcar'd  immutably  juft.  He 
exiled  aall,  even  the  utmoft  farthing  of  the  debt  due  to 
juftice,  of  his  Son. 

So  the  majefly  of  God  appears  much  more  in  the 
fufferings  of  Chrift  than  it  would  have  done  in  the  etei- 
nal  fuflerings  of  all  mankind,  —  that  his  juflice  fhould 
be  executed  upon  fo  great  a  pcrfon,  a  perfon  of  infinite 
dignity.  It  exceedingly  (hews  the  awful  majcfty  of 
God  ;  as  tliemajefly  of  a  prince  appears  greater  m  the 
jufl  punifliment  of  great  perfonages  that  are  under  the 
guilt  of  treafon,  than  lefler  perfons. 

And  then  the  fufferings  of  Chrift  have  this  advantage 
of  the  eternal  fufferings  of  the  wicked*  for  impreffing 
upon  the  minds  of  the  fpe£lators  a  fenfe  of  the  dread 
majefly  and  infinite  jullice  of  God,  and  his  infinite  ha- 
tred of  fin  ;  viz.  that  the  eternal  fufferings  of  the  wick- 
ed never  will  be  feen  aftually  accomplifhed»and  finifhed  j 
whereas  they  have  feen  that  which  is  equivalent  to  thofe 
eternal  fufferings  aftually  fulfilled  and  finifhed  in  the 
fufferings  of  Chrifl. 

5.  Such  is  the  wifdom  of  this  way  of  falvation,  that 
the  more  any  of  the  ele61  have  difhonoured  God,  the 
more  is  God  glorified  in  this  redemption.  Such  won- 
ders  as  thefe  are  accomplifhed  by  the  wifdom  of  this 
way  of  falvajtion.  Such  things  as  thefe,  if  they  had 
been  propofed  to  any  creature  intelligence,  would  have 
fcemed  flrange  and  unaccountable  paradoxes,  till  the 
counfels  of  divine  wifdom  concerning  the  matter  were 
unfolded. 

So  fufEcient  is  this  way  of  falvation,  that  it  is  not 
inconfiftent  with  any  of  God*s  attributes  to  fave  the 
chief  of  finners.  However  great  a  finner  any  one 
has  been,  yet  God  can,  if  he  pleafes,  fave  without  any 
injury  to  the  glory  of  any  one  attribute.  And  not  only 
fo,  but  the  more  finfu  any  one  has  been,  the  more  doth 
God  glorify  bimfelf  in  his  falvation.  I  he  more  doth  he 
glorify  his  power,  that  Jie  can  redeem   one  in  whom 


1 1  o     The  JFi/dovi  of  G od  d'lfp^ayd       Se  R  .  X I V. 

fin  fo  abounds,  and  of  whom  fatan  has  fuch  ftrong  noH. 
fefllon.  .Tlie  greater  triumph  has  Chrift  over  his  grand 
advcrfary,  in  redeeming  and  fetting  at  liberty  from  his 
bpn  'age  ihf^fc  that  were  his  grcateft  vaiTltls.  'J'he  more 
doih  the  fuflicicncy  of  Chrill  appear,  in  that  it  is  fuffi- 
cieiit  for  Ibch  vile  wretches. 

The  more  is  the  fovcrcignty,  and  boundicfs  extent  of 
the  mercy  of  God  manifefled,   in  that  it  is  fufficient  co 
redeem  thofc  that  are   mod  undefcrving.      Rom.  5.  20, 
JVh^re  fin  abotn:ded,  grace  did  much  more  abound. 


S  E  R  M  O  N,     XIV. 

EPHESIANS     iii.  10. 

71?  the  Intent  that  now  unto  the  Vrincipalities  and 
Towers  in  heavenly  T^ lares,  might  be  known  by 
the  Church  the  manifold  Wifd^ni  of  Gi>d. 

\Vc  now  come, 
II.  ^"*0  lake  notice  of  fome  wonderful  circumQan- 
i      ces    of  the    attainment   of  our  good,   here- 
by J  which  fliews  the  great  wifdora   of  this 
contrivance. 

..  So  hath  God  coiitrivcd  in  this  way,  that  a  fmful 
creature,  fliould  become  not  guilty  ;  and  he  that  has  no 
riglucoufnefs  of  his  own,  fhould  become  righteous. 
Thcfc  things  if  ihcy  had  been  propofcd,  wou  d  have 
appeared  contradidtions  to  any  but  only  the  divine  un- 
dcrHandiiig. 

If  it  had  been  propofcd  to  any  creature,  to  find  out 
a  way  that  a  finlul  creature  Ihould  not  be  agulity  crca- 

lurc, 


Ser.XIV.  Ih  the  Way  of  Salvation.^  1 1 1 

ture,  bow  impoJible  would  it  have  been  judged,  that 
there  ^fhou'd  be  any  way  at  all.  It  would  doubtlefs 
have  been  judged  impofTible  but  that  he  that  has  com- 
mitted nn,mu(t  (land  guiliy  of  ihe  fin  he  has  committed. 
And  if  fin  be  fuch  a  thing  as  necclTarily  obliges  to  pu- 
nifhment,  then,  that  it  muft  ob  ige  to  punifhment  him 
that  has  committed  it.  If  punifhment  and  fin  be  infe- 
pcrable,  then  that  punifhmert  and  the  finner  are  infe- 
perable.  {f  the  law  denounces  death  to  the  perfon  that 
is  guilty  of  fin,  and  it  be  impoffible,  that  the  lawfhould 
not  take  place,  then  that  he  that  has  committed  fin  muft 
die  Thus  any  created  iinderftanding  would  have 
thought. 

And  foif  it  had  been  propofed  that  there  (hould  be  fome 
way  found  out,  wherein  man  might  be  righteous,  with-- 
out  fulfilling  righteoufnefs  himfeif;  fo  that  he  might 
reafonably  and  properly  be  looked  upon  and  accepted 
as  a  righteous  perfon,  and  adjudged  to  the  reward  of  righ- 
teoufnefs,  and  yet  have  no  righteoufnefs  at  all  of  his 
own  ;  and  nothing  but  the  contrary.  That  he  fhould 
be  righteous  by  the  rightcoufnefs  of  the  law,  by  a  per- 
feftrighteou  fnefs,and  yet  have  broken  the  law  and  done 
nothing  clfe  but  break  it;  this  would  doubt  efs  have 
been  looked  upon  impoffible  and  contradi<flions. 

But  yet  the  wifdom  of  God  has  truly  accomplifhed 
each  of  ihefe  things.  He  hath  accompliihed,  that  tho' 
men  are  finners,  yet  they  fliould  be  without  guilt,  in 
that  he  hath  found,  out  a  way  th.  t  the  threatnings  of  the 
lr.w  fliould  truly  and  properly  be  fulfilled,  and  punifh- 
ment be  executed  on  fin,  and  yet  not  on  the  finner. 
The  (uffcrings  o{^  Chrin  do  anfwer  the  demands  of 
the  Inw,  with  refpeft  to  the  fins  of  thofe  that  believe  in 
Chrift  ;  and  juf^ice  is  truly  fulfilled  &  faiisfied  thereby. 
And  the  Law  is  fulfilled  &  anfwered  by  the  obedience 
of  Chriif,  fo  that  his  righteoufnefs  fliould  properly  be 
our  rightcoufnefs.  Tho*  not  performed  by  us,  yet  it 
is  properly  and  reafonably  accepted  for  uS;  as  much  as 

P  2  if 


2  !  2     The  W'tfciom  of  God  Ji/playd      S  E  R .  XIV. 

if  we  had  performed  it  our  felves.  Divine  wfdom  has 
fo  contr  vcd,  that  inch  an  interchanging  of  (in  and  righ- 
teoufnefs  -fhi)uld  be  confident,  and  moft  agreable  with 
ireaion,  with  the  law.  and  his  own  holy  attributes.  And 
that  bccaufe   Jefus  Chrifl:  has   fo  united  himfelf   to' us, 

2ind  us  to  him,  as  to  mike  himfelf  mr's, to  make 

himfelf  our  head.  He  has  u:iited  himfelf  to  the  ele<^ 
by  his  dying  love.  The  love  of  Chrift  lo  the  clc£^  is 
fo  great,  that  God  the  Father  looks  upon  it  proper  and 
fuirable  to  account  Chrill  and  the  eledl  as  one  ;  and  ac- 
cordingly to  account  what  Chrift  docs  and  fuffers,  as  if 
they  did  and  juffered  it. 

That  love  of  Chrift  that  is  fo  great  as  to  render  Chrift 
willing  to  put  himfelf  in  the  ftead  of  the  ele£l,and  to  bear 
the  mifery  that  they  dcferved,  does  in  the  Father's  ac- 
count fo  unite  Chrift  and  the  elctSl,  that  they  may  be 
lookd  upon  aS  legally  one. 

2.  It  fliews  wonderful  wifdom  that  our  good  fhould 
be  procured  by  fuch  feeminj^y  unlikely  and  oppoiitc 
means,  as  the  humiliation  of  the  Son  of  God.  When 
Chrift  was  about  to  Undertake  that  great  work  of  re- 
demption, he  did  not  take  that  method  that  any  crea- 
ture-wifdom  would  have  thought  the  moft  proper. 
Cr^ature-vvifdom  would  have  determined  that  in  order 
to  his  effe(5^ually  and  more  glorioufly  accompliftiing  fuch 
a  great  work,  he  ftiould  rather  have  been  exalted  higher, 
if  it  had    ^een  polfible,   rather  than  humbled  (o  low. 

Earthly  kings  and  princes  when  they  arc  about  to 
engage  in  any  great  and  difficult  work,  will  put  on  their 
flrengih,  and  will  appear  in  all  the  majefty  and  power 
that  tney  are  ir. afters  of,  that  they  might  be  fucceisful. 

But  w  en  Chrift  was  about  to  perform  the  great  work 
of  redeeming  a  loft  world,  the  wifdom  of  God  took  an 
oppofjie  method,  and  dcrermin'd  that  Chrift  in  order  to 
the  fucccfsfully  performing  of  it,  ftiould  be  humbled 
and  ab:  fed  to  a  meanftaie,  that  he  ftiould  a'l^pcariii  low 
tircumftjiKts.     He   did    not  deck    himfelf    with  his 

ftrcngth 


Ser.XIV.         in  the  Way  of   Salvation.         213 

ftrength  and  glory  but  he  laid  afide  his  glory.  He 
emptied  himfelf.  PhlL  2.  6,  7,8.  *' Being  in  the  form 
of  God —  made  himfelf  of  no  reputation,  and  took  on 
him  the  form  of  a  fervant,  and  was  made  in  the  likcncfs 
of  men  :  and  being  found  in  fafhion  as  a  man,  he  hum- 
bled himfelf,  and  became  obedient  unco  death,  even  the 
death  of  the  crofs. 

Creature- wifdom  would  have  thought  that  Chrift,  in 
order  to  perform  this  great  work,  fhould  deck  himfelf 
with  all  his  ftrength,  andif  poffible  be  made  more  ftrong. 
But  divine  wifdom  determined,  that  Chrift,  in  order  to 
perform  it,  fhould  be  made  weak,  that  he  fhould  put  on 
the  infirmities  of  human  nature.  The  wifdom  of  God 
faw  this  infirmity  and  weaknefs  needful  in  order  to  the 
vi^orking  out  our  falvation. 

And  why  did  divine  wifdom  determine  that  he 
fliould  become  thus  weak  ?  It  was  that  he  might  be 
fubjefl  to  want,  and  to  fuffering,  and  to  the  power  and 
malice  of  his  enemies.  Bmc  then  what  advantage  could 
it  be  of  to  him  in  this  work,  to  be  Yubjc£l  to  the  power 
and  malice  of  his  enemies  !  It  was  the  very  defign  that  he 
came  into  the  world  upon,to  overcome  his  enemies,to  over- 
throw thciii.  Who  would  have  thought  that  this  was  the 
way  to  overthrow  them,  to  become  weak  &:  feeble,  &  for 
that  very  end  that  he  might  be  fubje^  to  their  power  and 
malice.  But  this  is  the  very  means  that  the  wifdom 
of  God  pitched  upon,  whereby  Chrift  was  to  overthrow 
his  enemies,  viz.  his  being  weak,  and  fo  being  for  a 
time  fubje<Sk  to  their  power  and  malice. 

This  was  the  means  by  which  God  determined  that 
Chrift  fhould  prevail  againft  his  enemies,  that  he  fho»ld 
be  fo  fubjeft  to  their  power,  that  they  might  prevail  a- 
gainft  him,  fo  as  to  put  hiiTi  to  great  difgrace  and  to 
great  pain,  and  even  fo  as  to  kill  him. 

What  other  wifdom  but  divine  wifdom  could  ever 
have  determined — that  this  was  the  way  to  be  taken  in 
order  to  the  being  fucccfsful  in  the  work  of  our  redemp- 
tion.    This  would  have  apnear'd  to  creature-v/ifdom 

the 


^14     The  W'tjdom  of  God  difplayd     Se R  XIV. 

the  iTofl  wrong  way  that  could  be  thought  of,  the  di- 
rc(5lc(t  courfe  ro  be  fruflratcd  that  could  be  devifod. 
"But  it  was  indeed  the  way  to  glorious  fuccefs,  and  the 
only  way.  "  I'hcfoolifhnefsof  God  Is  wifer  than  men.'* 
I  Cor.  I.  25.  God  has  brought  ftrengih  out  oF  weak- 
fiff?,  glory  out  of  ignominy  and  reproach.  Chrill  s 
fhnmc  and  reproach  are  the  only  means,  by  which  way' 
is  made  to  our  eternal  glory  and  '  onor. 

Thewifdum  ot  Goi\  hnth  made  Chrift's  humiliation 
the  means  of  our  exaltation  ;  his  coming  down  from 
lieaven  is  that  which  brings  us  to  heaven.  The  wifdom 
ofCjod  hath  made  life  the  fruit  of  dcaih  The  death 
of  Chrift  was  the  on!y  means,  we  could  have  eternal 
life.  The  dejih  of  .i  perfonthat  was  God,  was  the  only 
way  by  which  v^e  could  come  to  have  \\^q:  in  God. 

Here  favour  is  made  to  arife  out  of  wrath  :  our  ac- 
ceptance into  God's  favor,  out  of  God's  wrath  upon  his 
own  ^on.  A  blcfUng  rifesout  of  a  curie.  Our  ever- 
j-iHing  blcfTednefs  from  Chritts  being  made  a  curfe  for 
us.  Our  righteouf  efs  is  n  ade  to  rife  out  of  Chr'fts 
imputed  guilt.  He  v/as  made  (in  for  us,  that  we  might 
be  made  the  righrcoufnefs  of  God.  2  Cor.  5  21.  By 
fuch  wcndcrfu!  means  hath  the  wifdo.n  of  God  pro- 
cured our  falvation. 

g.  Our  fm  and  mifery,  is  by  this  contrivance  made 
an  occadon  o?  our  greater  bltifednefs.  This  is  a  very 
v.ondcrful  iliii^g.  It  would  have  been  a  very  wonderful 
tliir.g  if  we  had  been  merely  rcdored  from  fin  &  milcry, 
to  be  aswc  werebefc  re  bu  ir  w;is  a  much  more  wonderful 
tliiu;^  that  we  fiiould  n(^t  only  be  rrflored.but  bro't  ro  a 
hi:;hcr  bli  ifeihiefs  th:<n  c\Q\  ;  and  tlut  our  (In  sk  mifery 
fuot^ld  be  the  occnfion  c  f  ir.  ^<.  Hiiiuld  make  v.  ay  for  ir. 

It  u,-:S  wonderful  ih.n  both  our  fm  and  milory,fliould 
!  .-  \x\m\c  ti,'  o(C.i(i<'n  o(  onr  greater  blclltdncfs.^ 

w.iS  wondc  rful  that  our  hn  fhould  be  made 
li  c  t»<-\  .ill- .1  of  our  gf^o.iter  bh  (rcdncfcj  ;  io\-  fin  is  the 
\\.\\  .'  ('r.at  dcfcrves  miici  y.     P.y  nur  fia  w;  had  dcfcrvcd 

13 


Ser.  XIV.  in  the  Way  of  Salvation  215 

to  becverlaflingly  miferable.  But  yet  this  Is  H)  turned 
by  divine  wifdom^that  it  is  madp  an  occafioii  of  uur  being 
more  happy. 

It  was  a  (Irangc  thing  that  fin  fhould  be  t]]e  occnfion 
of  any  thing  elfe  but  mifery  :  and  nothing  but  divine 
wifdom  could  have  made  it  an  occafion  of  any  other. 
It  was  a  ftrange  thing  that  after  man  had  fjn'd,it  Iliould 
be  pofTible  for  him  to  efcape  mifery.  But  divine  wifdoni 
has  found  out  a  way  whereby  the  finner  might  not  only 
efcape  being  miferable,  but  that  lie  fhould  be  happier 
than  before  he  finned  ;  yea,  than  he  would  have  been 
if  he  had  never  finned  at  all.  And  this  fin  and  un- 
worthinefs  of  his,  is  the  thing  that  is  the  occafion  of  this 
greater  blcfTednefs. 

Secondly.  It  was  a  wonderful  thing  that  man's  own 
mifery  fhould  be  an  occcafion  of  his  greater  happlnefs. 
For  happinefs  and  mifery  are  contraries.  It  fhews  di- 
vine wifdom  to  bring  contraries  thus  one  out  of  another. 
Efpccially  when  it  is  confidered  how  great  man*s  mifery 
was.  He  was  under  the  wrath  and  curfe  of  God,  and 
condemned  to  everlading  burnings. 

This  fin  and  mifery  of  man,  is  by  this  contrivance, 
made  an  occafion  of  his  being  more  happy,  not  only 
than  he  was  before  the  fall,  but  more  happy  than  he 
would  have  been,  if  he  never  had  fallen.  Man  if  he 
never  had  fallen, —  if  he  had  performed  the  required 
obedience  of  the  law,  would  have  had  a  more  high  de- 
gree of  happinefs   than  he  had  while  in  a  (late  of  trial. 

Our  firfl  parents,  if  they  had  ftood  and  perfevcr'd 
in  perfect  obedience,  'till  God  had  given  them  the 
fruit  of  the  tree  of  life  as  a  feal  of  their  reward, 
they  would  have  been  advanced  to  higher  happinefs  ; 
for  they  before  were  but  in  a  ffate  of  probation  for  their 
reward.  And  'lis  not  to  be  fuppofed  but  that  their 
happinefs  was  to  have  been  greater  after  they  had  per- 
fiflcd  in  obedience,  and  had  actually  received  the  reward^ 
than  it  was,  while  they  w«re  in  a  ftate  of  \m\  for  it. 

B«t 


2l6       7heWifdomof  GoddlfpUyd     Shr.XIV. 

But  by  ihc  redemption  of  Chrift,  the  fin  and  mifery  of 
the  ele^t  is  made  an  occjfion  of  their  being  brought  lo 
a  higher  happincTs  than  mankind  would  have  had  if  they 
had  pcrfilitd  in  obedience  'till  they  had  received  the 
reward.      As-is  manifeft   in  the  following  things. 

I  ft.  Man  is  hereby  brought  to  a  greater  and  nearer 
union  with  God.  If  man  had  never  fallen, God  would 
have  remained  man's  friend  ;  he  would  have  erjoyed 
Gods  favor,  and  fo  wou'd  have  been  the  cbjc<^  of 
Chrif],  as  he  would  have  had  the  favor  of  all  the  per- 
Tons  of  the  trinity. 

But  now  Chrifl  becoming  our  furety  nnd  Saviogr, 
am.  having  taken  on  him  our  nature,  occafions  between 
Chrift  and  us  an.  union  of  a  c]uite  diiTcrcnt  kind,  and  a 
nearer  re'arion  than  oiherwife  would  have  been.  Chrifl 
is  become  our's  now, in  a  manner  than  otherwife  would 
not  have  been.  The  A^ll  is  the  occafion  of  Chrift's 
becoming  our  head,  and  the  church  his  body.  And 
believers  are  become  his  brethren  and  kinsfolk,  and 
fpoufe,  in  a  manner  that  otherwife  would  not  have  been. 
And  by  cur  Pinion  with  Chrifl  we  have  a  greater  union 
with  God  the  Father.  We,  if  we  had  flood,  fliould 
have  been  the  children  of  God  in  a  fenle-as  the  angels 
are  faid  to  be  the  fons  of  God,  Job   38.  7. 

But  now  wc  are  fons  in  a  different,  more  excellent 
manner,  that  is  by  a  fpecial  relation  to  Chrift  the  eter- 
nal Son  of  God,  and  a  certain  participation  of  his  rela- 
tion to  the  Father.  We  are  fons  by  vertue  of  our  u- 
nion  with  the  natural  fon  of  God.  Q^\.j^,A^,^,6.TVhen 
the  fulnefs  oj  it  me  was  come,  Gcd  fent  forth  his  fon, 
made  of  a  -woman,  made  under  the  lazv^to  redcemthem 
that  Wire  under  the  law.  that  we  might  receive  the  ' 
adoption  of  fans,  ^nd  becoufe  ye  are  fons »  God  hath 
fent  forth  the  fpirit  cf  his  Son  into  your  hearts,  crying, 
abba^  father.  And  therefore  Chrift  has  taught  us,  in 
all  our  addrtfTes  to  God,  to  call  him,  OurFathcr,in  like 
mapucr  as  he  calls  him  Father,  Joh.  2  ©^  17.  Co  tell  my 

brethren 


Ser.XIV.         //i  the  Way  of  Salvation.  2. if 

brethren,  behold  I  afccnd  to  my  Father^  and  your  Fa" 
ther. 

This  is  one  of  ihe  wonderful  things  brought  about 
by  the  work  of  redemption,  That  thereby  our  fepara- 
tion  from.God,  is  made  an  occafion  of  a  greater  union, 
than  was  before,  or  otherwifc  would  have  been. 

When  we  fell,  there  was  a  dreadful  feparation  made 
bctwrxt  God  and  us,  but  this  is  made  an  oceafion  of  a 
greater  union'.  Job.  17.  20,21,22,23.  Neither  fray 
I  for  thefe  alone, but  for  them  alfo  which  fh all  believe 
on  me  thro"  their  word  :  that  they  all  may  be  one,  as 
thou  Father  art  in  me.and  I  in  thee  :  that  they  alfo 
fnay  be  one  in  its  :  that  the  world  may  believe  that  thou 
ha/}  fent  me.  ^nd  the  glory  which  thou  gavefl  me  I 
have  ^iven  them  :  that  they  may  be  one.even  as  zue  are 
one,  I  in  them,  and  thou  in  me,  that  they  may  be  mads 
per  fed:  in  one, 

adly.  Man  now  has  grea*er  manifellatlons  of  the 
g^ory  and  love  of  God,  than  othcrwife  he  would  havG 
had.  Man's  happinefs  condds  principally  in  the  mani- 
fbftations  of  thefe  two  things,  viz.  of  the  glory  —  and 
Jove  of  God.  Now,  man  by  the  work  of  redemption, 
has  greater  manifeflation  of  both  of  them,  than  other- 
wife  he  would  have  had.  We  have  already  fpoken 
particularly  of  the  glory  of  God,  and  what  advan- 
tages even  the  Angels  have  by  the  difcoveries  of  k 
in  this  work.  But  if  rhey  have  fuch  advantages,  much 
more,  will  man  who  is  far  more  directly  concerned  in 
this  affair  than  they. 

A  nd  here  is  in  this  work,  immenfely  greater  difplays 
of  the  love  of  God,  than  man  had  before  he  fell  ;  dtv 
as  we  may  well  fuppofe,  than  he  would  have  had,  if  he 
had  never  fallen.  God  now  manifefts  his  love  to  his 
people,  by  fending  his  Son  into  the  world,  to  die  for 
them.  There  never  would  have  been  any  fuch  tefii- 
niony  of  the  love  of  God,  if  man  had  not  fallen. 

Q,  Christ 


2 1 S        T/jff  Wifdom  of  God  iifplayd    Se  R .  XIV. 

Christ  manifefls  his  love.by  coming  into  the  world, 
and  laying  down  his  life  This  is  the  greatcft  tcflimony 
of  divine  love  that  can  be  conceived,  immenfcly  gr.  alcr 
than  all  bicfTings  would  have  been,  if  bellowed  upon 
man  in  innocency^and  without  any  humiliation,or  fufFcr- 
ing  of  any  of  the  divine  pcrfons.  This  is  a  greater 
tcftimony  of  divine  love  than  otherwife  would  have 
been  thought  of,  or  known  to  be  pofTible.  Now  furely 
the  greater  difcovcries  God's  people  have  of  God's  love 
to  thi^m,ihe  more  happy  muft  they  be  :  the  more  they 
fee  of  God's  love  to  them,  the  more  occafion  will  they 
have  to  rejoyce  in  that  love.  Here  wili  be  a  de  ighc- 
ful  theme  the  faints  will  have  ro  contemplate  to  all 
eternity ,which  they  nev  r  could  have  had,  if  man  never 
had  fallen,  viz  the  dying  love  of  Chrill.  They  will 
have  occalion  now  to  fing  that  fong  for  ever,in  the  firft 
chapter  of  Revelations,  ver.  5,  6.  Unto  him  that  loved 
us,  and  tvafhed  us  Jrotn  our  fins  in  his  own  blood,  and 
hath  made  us  kings  and  prtefls  unto  God  and  his  fa'- 
ther,  to  zuhom  be  glory  and  dominion  forever,  amen. 

3dly.  Man  nov/  has  greater  motives  offered  him  to 
love  God  than  otherwife  he  ever  would  have  had. 
Man's  happinefs  confifls  in  mutual  love  between  God 
:?nd  man  ;--in  feeing  God's  love  to  him  and  in  recipro- 
cally loving  (jod.  And  the  more  he  f^s  o^  Gods  love 
to  him,  and  the  more  he  loves  God,  the  more  happy 
muH  he  be.  His  love  Uo  Gk^^  is  as  ncceirary  in  order 
to  his  hnppinefs,  as  the  feeing  God  s  love  to  him  ;  for 
he  can  have  no  joy  in  the  beholding  God  s  love  to  him, 
any  otherwife  than  ns  he  loves  (jod. 

This  makes  the  faints  prize  God's  love  to  them,  be- 
cau fc  they  love  him.  if  they  did  not  love  God, it  wou  d 
rot  rejoyce  them  to  make  them  happy,  to  fee  his  love 
to  them  ;  bccaufe  they  would  make  light  of  his  love 
and  dcfpife  it.  The  more  any  perfon  loves  another, 
the  more  will  he  be  delighted  in  the  manifcftaiions  of 
that  other's  love. 

Thero 


Ser.^IV.        tn  the  Way  of  Salvation.  219 

There  is  provifion  therefore  made  for  both  in  the 
work  of  redemption.  Boih,that  there  fhonld  be  greater 
manifedationsof  the  love  of  God  to  us,than  there  would 
have  been,  if  man  had  not  fallen,  and  alfo  that  man 
flioiild  love  God  more  than  he  would  have  done,  if  he 
had  not  fallen.  And  that  therefore  there  are  greater 
motives  to  love  him  than  otherwife  there  would  have 
been.  There  are  greater  obligations  to  love  him,  for 
God  has  done  more  for  us  to  win  our  love.  Chrift  hath 
died  for  us.  Man  would  have  had  noJueh  motives  to 
the  love  of  God,  if  man  had  not  fallen  :  none  to  be 
compared  to  it.  The  greater  motives  God's  people 
have  to  love  God,  the  more  will  their  hearts  indeed 
be  drawn  forth  to  love,and  confequently  the  more  happy 
will  men  be. 

And  then,  man  is  now  brought  to  a  more  univerfal 
and  immediate  and  fenfible  dependance  on  God,  than 
otherwife  he  would  have  been.  All  his  happincfs  is 
now  <9/him,  ihro^  him,  and  in  him.  If  man  had  not 
fallen,  he  would  have  all  his  happinefs  of  God,  but  he 
would  have  had  it  by  his  own  righteoufnefs  ;  but  now 
it  is  by  the  lighteoufnefs  of  Chrift.  He  would  have 
had  all  his  hoiinefs  of  God,  but  not  fo  fenfibly ;  b(  caufe 
then  he  would  have  been  holy  from  the  beginning,  as 
foon  as  he  received  his  being  ;  there  never  would  fwve 
been  a  time  when  he  was  not  holy,  and  fo  it's  deriva- 
tion from  God  would  not  have  been  fo  fenfible  as  it  is 
now,  when  he  is  firft  finful  and  univcrfaily  corrupt,  and 
afterwards  is  made  holy.  If  man  had  held  his  inte- 
grity and  perfevcr'd  in  obedience  ihrough  the  lime  of 
trial,  he  would  have-  had  all  his  happinefs  from  God, 
but  not  {o  fenfibly;  for  he  would  have  been  happy 
from  the  time  when  he  firfl  bc^an  to  exift  in  a  con- 
ftant  uninterrupted  manner,  and  mifcry  would  have 
been  a  Granger  to  him  ;  and  therefore  happinefs  would 
not  have  been  fo  fenfible  a  derivation  from  God,  as  it 
is  r40W,  when  man  looks  to  God  from  the  deeps  of 
0^2  diUrefs, 


126     the  Wijdom  of  God  d'tfflay'd       Ser.  XlV. 

diftrefs,  cries  repeatedly  to  him,  and  waits  upon  him, 
being  convinc'd  by  abundant  experience,  that  he  ha's  no 
where  cKe  to  go  but  to  God,  who  is  gracioufly  pleafcd 
in  confequcnce  of*  man's  earneft  and  perfevering  f  uit  to 
appear  to  his  relief,  take  him  out  of  the  miry  clay  and 
horrible  pic,  and  fct  him  upon  a  rock,  and  eflabhfh  his 
goings,  and  put  a  new  fong  into  his  mouth* 

By  man's  having  thus  a  more  immediate,  and  univcr- 
fal  and  fcnfiblc  dependence,  God  doth  more  intirely  fe- 
cure  man's  undivije<l  re(pe(^K  There  is  greater  motive 
for  man  to  make  God  his  all  in  all,  —to  love  him  and 
rcjoycc  in  him  as  his  only  portion. 

4thly.  By  the  contrivance  for  our  falvation,  man's 
fm  and  mifcry  arc  but  an  occafion  of  h'ls  being  brought  to 
a  more  ful!  and  free  converfc  with, and  enjoyment  otGod 
than  otherwifc  would  have  been.  For  as  we  have  ob- 
ferved  already,  the  union  is  greater  ;  and  the  greater 
the  union,  the  more  full  the  communion,  and  intimate 
theintercourfe. 

And  then,  man  has  this  advantage,  that  Ghrift  is  come 
down  to  him,  in  his  own  nature  ;  and  hereby  he  may 
convcrfe  with  Chrift  more  intimately,  ihan  the  infinite 
liiftaRce  of  the  divine  nature  would  allow.  I  have  be- 
fore obfervcd  this  advantage  as  what  tl.e  angels  have, 
but  'tis  more  man's  advantage  than  the  angels.  For 
Chrilt  is  not  only  in  a  created  nature,  but  he  is  in  man's 
own  nature. 

And  fo  vvc  have  advantages  for  a  more  full  enjoyment 
of  God.  This  end  is  alfo  obtain'd  in  the  work  of  rt 
demption,  v'.z.  that  by  Chri'Vs  incarnation,  the  faints 
may  fee  God  wichtbcir  bodily  eyes,  as  v/ell  as  by  an 
intel!c£tual  \icw.  They  may  lee  hini  in  both  ways  of 
feeing,  which  their  natures,  bcinp;  body  ;ind  fpirit,.  arc 
capable  of.  TUq  faints  -after  the  day  uf  judgment,  will 
coniiil  of  bjih  body  and  foul :  And  lb  they  will  have 
outward  as  well  r.s  fpiritual  (ij;i>t.  It  i>  now  ordered  of 
c}-vr  wi(Jom,   ti^at    ( .'jd  hjiifrii  cr   a  iivine  ptrfon 

Ihould 


S'ER.  XIV.  in  the  Way  of  Salvation  till 

fnould  be  the  principal  entertainment  of  both  thefe  kinds 
of  fight,  fpiritual  and  corporal.     And  that  the  faints  in 
heaven  fhould  not  only  have  an  intellectual  fight  ot  God, 
but  that  they  fliould  fee  a  divine  perfon  asthey  fee  one  ano- 
ther :  which  fliall  not  only  be  fpiritually, but  outwardly. 
The  body  of  Jellis  Chrift  will  therefore  appear  with 
that  tranfcendent  vifible  majefty  and  beauty,  that  is  ex- 
ceeding expreHi  e  of  the  divine  majefty  beauty  &:glory. 
The  body  of  Chrift  (hall  appear  with  the  glory  of  God 
upon  it,  as  Chrift  telis  us  that  he  will  come  at  the  day 
or  judgment,  with  the  glory  of  his  Father,  Mat.  i6.  27. 
^he  Son  ofmanJJmll  come  in  the  glory  oj  his  Father, 
This  will  be  a  great  happinefs  to  the  faints  thus  to  fee 
God.      Job  comforted  himfeifwith  this,  that  he  fiiould 
fee   God  with   his  bodily  eyes,   Job  19.  26.  ^nd  thol* 
after  my  skin,  worms  deflroy  this  body,  yet  in  myjlejh 
jhall  I  fee  God. 

5ly,  and  laftly.  Man's  fin  and  mifery  is  made  an  oc- 
cafion  of  his  greater  happinefs,  as  he  has  now  a  grearel" 
leliih  of  happinefs,  by  reafon  of  his  knowledge  of  both. 
In  order  to  happinefs,  there  mu(t  be  two  things,   viz.. 
his  union  to  a  proper  obje61: — and  a  rclilli  of  the  object. 
Man's  fin  and  miicry  is  made  an  occafiow  of  increaling 
both  thefe, by  thework  of  redempiion.     We  have  fliewn 
already  that  the  union  is  incrcafed.     And    that   is  not 
only  increafed  but   the  re.ifli  too ;  and   that  by    the 
knowledge  that  man  now  has  of  evil.     Thefe  contra- 
ries, good  and  evil,  heighten  the  fenfe  of  one  another. 
And  therefore  the  forbidden  tree  was  called  the  tree  of 
knowledge   of  good  and    evil.     'Tis  the  tree  of  the 
knowledge  of  evil   ;  becaufe  it  was  by   that  that  we 
came  to  the   experience    of  evil.      If    it   had    not 
been  for    our  eating    of  that    tree,    we  never  fliould 
have    known    what    evil    was.      And    it   is    alfo  ihc 
tree  of  the  knowledge  of  Good ,  becaufe  we  flioCiki  ne- 
ver have  known  fo  well  what  good  wes,  if    it  iiad  not 
been  for  that  tree*     Wc  are  taught  the  value  of  good, 

by 


Cf,22       rkeWtfdomofGoddifplayd    SehXIV. 

by  our  knowledge  of  it's  contrary,  evil.  This  teaches 
us  to  prize  good,  and  makes  us  the  more  to  rclifh  it  and 
rejoycc  in  it. 

This  is  made  to  be  the  effefl  of  the  fruit  of  chat  tree 
to  the  faints  by  the  work  of  redemption.  They  there- 
by know  fomeihing  what  a  flate  of  (in  and  alienation 
from  God  is.  They  know  fomething  what  the  anger 
of  God  is,  and  what  it  is  to  be  in  danger  of  heU.  And 
this  makes  them  the  more  exceedingly  to  rcjc»yce  in  the 
favour  of  God,  and  in  the  enjoyment  of  God. 

Take  two  pcrfons  :  one  that  never  knew  what  evil 
was,  never  was  in  any  mifery  ;  but  that  was  happy  from 
the  firfl:  moment  of  his  being,  having  the  favour  of  God, 
and  all  manner  of  tokens  of  it.  And  another  that  is  in 
a  very  doleful,  lofl  and  undone  condi[ion  :  and  let  there 
be  bellow'd  upon  thefe  two  perfons  the  fame  blcfllngSj 
the  fame  good  th  ngs  :  and  Jet  them  be  objectively  in 
the  fame  glorious  circumflances, —  and  which  will  re- 
Joyce  mod  i  Doubt Icfs  he  that  was  brought  to  this 
happinefs  out  of  a  miferable  and  doleful  ftatc.  So  the 
faints  in  heaven  will  for  ever  the  more  rcjt-yce  in  God, 
and  in  the  enjoyment  of  his  love,  for  their  being 
brought  to  it  out  of  a  moft  lamentable  (late  &  condition. 
They  thereby  know  what  cvi  is;and  great  danger  of  it. 

Other  things  might  he  mentioned*  where  the  happi- 
nefs that  the  faints  have  by  the  rcdcmpiion  of  Chrift 
docs  exccll  the  happinefs  that  man  had  before  the  fall  ; 
or  that  he  would  have  had,  if  he  had  ftood.  But  thefe 
may  fufEce. 

Having  thus  obfcrvcd  feme  Wonderful  circumflances 
of  the  good  attain'd  for  us  by  this  contrivance,  for  our 
redemption,  — 1  proceed  now, 

JlTdly.  To  take  notice  of  fome  wonderful  circum- 
flanfUnccs  of  ih.c  overthrow  of  5aran  that  is  attained 
thereby.  The  wiidom  of  God  doth  greatly  and  re- 
markaMy  appear  in  fo  exceedingly  baffling  and  con- 
founding all  the  jubti!ty  of  ihc  old  fcrpent. 

Aa 


Ser.  XIV.         in  the  Way  of  Salvation.  223 

As  we  have  already  obferved,  power  never  appears fb 
confpicuous  as  when  oppofed  and  conquering  oppoficion ; 
fo  the  fame  may  be  (aid  here  of  wifdom.  It  never  ap- 
pears fo  brightly  and  with  fuch  advantage  as  when  op- 
pofed by  the  fubcihy  of  fome  very  crafty  enemy  :  and  in 
baiiling  and  confounding  that  fubtilty. 

The  devil  is  exceeding  fubtil.  The  fubtilty  of  the 
ferpent  is  emblematical  of  it,fpoken  of,  Gen.  3.  i.  ISlow 
theferpent  was  more  fubtil  than  any  beafl  of  the  feld — • 
He  was  once  one  of  the  brighteftlnteijigences  of  heaven, 
and  one  of  the  brightefl  if  not  the  very  brightefl  of  ail. 
And  all  the  devil-  were  once  morning  itars.of.  a  glorious 
brightnefs  of  underftanding.  They  llill  have  the  fame 
facuties,  tho'  they  ceafed  to  be  influenced  and  guided 
by  the  holy  fpirit  of  God  ;  and  ^o  their  heavenly  wif- 
dom is  turned  into  hellifli  craft  and  fubtilty. 

GOD  in  the  work  of  redemption  hath  wondroufly 
bafHed  the  utmoft  craft  of  the  devils  :  and  that  tho'  they 
arc  all  combined,  and  have  al  as  it  were  laid  their  heads 
tog  thcr  to  contrive  to  fruQraic  God,  in  his  defigns  of 
glory  CO  himfelf,  and  goodnefs  to  men. 

The  wifdom  of  Gid  appears  very  gl  rious  herein. 
We  fhall  take  notice  of  lome  inflances  wherein. 

I.  The  weak  and  feemingly  defpicaple  means  and 
weapons  tharG^d  makes  ufe  of  to  overthrow  fatan  wirhal. 
Chrid  poured  the  greater  contempt  upon  fatan,  in 
the  viftory  that  he  obtained  over  him  ;  by  reafonof  the 
means  of  his  preparing  himfelf  to  fight  with  him,  and 
the  weapons  that  he  hath  made  ufe  of.  Chrifl  when  he 
prepared  himfelF  to  fight^with  fatan,  he  as  it  were  lays 
afide  his  llrength  :  he  takes  on  him  the  human  nature, 
and  nukes  himfelf  a  weak  morta'.  He  chufcs  to  fight 
wiih  faian  in  the  human  nature,  in  a  poor,  frail, afflifled 
date.  Ir  was  hiswif  to  overcome  fatan  thus  He  did 
as  David  did.  David  when  he  was  going  againfl  the 
phililline  refufed  to  go  with  Saul's  armour,  with  a  hel- 
r^et  of  brafs  upon  his  head  and  a  coat  ,of  mail,  and  his 

fword. 


2:24     77;(f  WiJJom  of  God  d\fplay\l      Ser.  XIV. 

fword.  No,hc  puts  them  off  him.  GoHah  comes  migh* 
ti'y  armed  againd  David,  with  a  helmet  of  brats  upn 
hir,  head,  and  a  coat  of  mciil  weighing  five  ihoufaml 
flif  kels  of  brafs,  and  greaves  of  brafs  upon  his  legs.and 
a  target  of  brafs  between  his  fhouldcrs;  and  a  fpcar, 
whole  flat!  was  like  a  weaver's  beam  ;  and  the  fpcar's 
licaj  weighing  fix  hundred  fhekels  of  iron  And  be- 
fides  ail  this,  had  one  bearing  a  ftiicld  iliai  went  before 
him.  But  DaVid  takes  nolhina  but  a  flaf^'in  hfs  hand, 
and  a  fluphcrds  bag  and  a  fling,  and  goes  .nrainfl  the 
philidjne.  And  the  weapons  that  Chrifl  made  ufe  of 
were  his  j^overty,  afflictions  and  reproaches,  (ufFcrings 
and  death.  His  principal  weapon  was  his  own  crofs  : 
the  instrument  ot  his  own  reproachful  death.  Thefc 
were  fj^cming'y  weak  a'nd  defpicable  inQriinient<^..  to  go 
and  flglu  agninft  fuch  a  giant  as  fatan  w  iih.  And  doubt- 
lefs  the  devil  difdain'd  them  as  much  as  Goiiath  did 
David's  f|-aves  and  fling.  But  with  fuch  wejpons  as 
thele  has  Chrifl  in  a  human,  weak, mortal  nature,  over- 
thrown all  the  reproach,  and  baffled  all  the  craft  of  hell. 

•Such  difgrace  and  contempt  has  Chriil  poured  upon 
fitan,  much  more  than  if  he  had  overcome  fatan  with 
fome  very  pompous  and  magnificent  apparatus  of  ar- 
mour, as  he  that  overcomes  his  enemy  with  a  v/ooden 
fword  puts  him  to  the  greater  difgrace,  and  he  has  the 
greater  triumph  over  him.  AsDavid  had  amoreglcrious 
vii^ory  over  Uoliaih  for  his  conquering  him  with  fuch 
difpicable  inflruments  :  and  Samlbn  over  thePhilifiines, 
for  kil;ir>g  fo  many  of  them  with  fuch  a  defpicablc  wea- 
J^C'n  as  the  jaw- bone  of  an  afs. 

It  is  fpoken  of  in  fcripture  as  a  glorious  triumph  of 
Chrift  over  the  devil,  that  he  fhould  overcome  him,  by 
fuch  a  defpicable  weapon  as  his  crofs.  Col.  2.  14, 15, 
Blott'iDg  cut  the  band-writing  of  ordinances  that  "was 
ajrainfl  us,  which  tuns  contrary  to  us,  and  took  it  out 
c/  the  way,  nailing  it  t:>  his  crofs  :  and  having fpoiled 
principalities  and  powers, he  made  a  [bew  of  t  kern  open- 
ly, triumphing  over  them  in  it»  •  GOD 


Se^.  XV.     in  the  Tf^qy  of  Salvation,  22  jr 

GOD  fliews  his  great  and  infinite  wifdom  in  taking 
this  mtthod,  to  confound  the  wifdom  and  fubtihy  cf 
his  enemies.  He  hereby  fliews  how  eafily  he  can  do 
it,  and  that  he  is  infinitely  wifer  than  they  i  Cor.  i. 
27,28,29.  God  hath  c  ho  fen  the  foohjh  things  of  the 
tvorid,  to  confound  the  zvife  ;  and  Gi)d  hath  chofen  the 
weak  things  of  the  world,  to  confound  the  things  that 
are  mighty  :  and  the  haje  things  of  the  world  &  things 
that  ore  defpifed,  hath  God  chofen  :  yea,  and  things 
that  are  not  to  bring  to  naught  the  things  that  are, 

S  E   R  M  O  xN,     XV. 

EPHESIANS     iii.   10. 

71?  the  Intent  that  now  unto  the  ^Principalities  and 

^Powers  in  h-e a ve7ily 'Places^  wight  be  k>;own  by 

the  Church  the  manifold  TFi/dom  of  God. 
i 

2.      A    Nother  wonderful  circumdance  of  the  over- 
/^\   throw  of  fatan,  in  the  work  of  redompcion,  i?, 
God    has    hereby   confounded   fatan  with  his 
own  weapons.     Ic  is   fo  contrived  in  the  work  of    re- 
demption,  that  our  grand    enemy  fliould   be  made  a 
means  of  his  oivn  confufion  :  and  thac,  by   ihofe  very 
things,  whereby  he  endeavours  to  rob  God  of  his  glory, 
and  to  dedroy  mankind.      He  is  made  a  means  of  frufha- 
ting  his  own  deiigns.     His  mofl:    fjbtil    and   powerful 
endeavours  for  the  accomplifhing  his  defigns  are  made  a 
means  of  confounding   ihem,    and    of    promoting  the 
contrary. 
Of  tbis;  I  v/ill  mefiiion  but  two  inQanccs. 

R  Fir/f, 


Il6      The  Wijctom  of  God  (iifphyd     S E  R .  XV. 

Firjl  His  procuring  man's  fall  is  made  an  cccriHon 
of  ihe  contrary  to  what  he  defigncd. 

Indeed  iiC  has  hereby  procured  ihe  ruin  of  multi- 
tudes tf  mankind,  which  he  aimed  at.  But  in  this  he 
does  not  fiuflrate  God  ;  for  this  was  God*s  dcfign  from 
all  eternity,  to  g'orify  himfclf  in  the  damnation  of"  mul- 
titudes of  mankind.  And  it  will  prove  no  contcKi  to 
him,  but  his  own  mifery. 

Bui  what  fatnn  did  in  tempting  man  to  fall  is  made 
an  occafion  of  the  contrary  to  what  he  intended,  in  that 
it  gave  occafion  for  God  to  glorify  himfelf  the  more  : 
and  as  a! To  it  giveih  occafion  for  the  elc<fl's  being  bro't 
to  l;i^'hcr  happincfs  :   as  we  have  flicvvn.  • 

•The  happy  Hate  that  man  was  in  was  envied    by  fa- 

t:;n, That  man  that  was  of  earthly  original   n-,ou'd 

be  advancM  to  fu^h  honors;  when  he  v  ho  was  ojgi- 
naily  of  a  fo  much  more  noble  nature  Ihould  be  cafl 
doun  to  fuch  difgrace.  His  pride  c  culd  not  bear  it, — 
that  inan  that  dwelt  in  a  houfc  of  clay,  fiiould  be  made 
io  much  of,  while  he*  was  in  fuch  mifery. 

And  how,  may  we  conclude,  ih.at  latan  triumphed 
when  he  had  brought  him  down  ! 

The  devil  tempted  our  fir  ft  parents  with  iliis,  that  if 
they  eat  of  the  forbidden  fjuit,  they  fliould  be  as  Gods  : 
it  was  a  lie  in  fatan's  mouth  ;  for  he  aini*d  at  ncihing 
clfe  but  to  fool  man  ouf.  ol"  hishappinefs,  and  make  him 
his  own  flave  and  vafTal,  v\iih  a  blinded  expedluiion  of 
being  like  a  god. 

But  little  did  faian  iliink  that  God  would  turn  it  fo, 
as  to  make  man's  fall  an  occafion  of  one  in  the  liumau 
nature  a«51ua!!y  being  a  divine  pcrfon.  Man's  eating  the 
forbidden  fiuit  i>  made  an  occafion  of  God's  becoming 
man  :  and  ih  an  occafion  of  our  nature's  being  advanced 
10  a  union  to  God,  (o  as  lo  be  the  fame  perfon. 

By  this  means  it  comes  to  pafg,  that  one  in  mans' 
nature,  that  iatan  io  envycd,  dow  fits  at  the  right  hand 

of 


Ser.  XV.  ///  the  Way  of   Salvation.  ziy 

of  God,  Invcfled  with  divine  power  and  g'ory,and  reigns 
over  heaven  and  earth  with  a  god- like  power  and  domi- 
nion. Thus  is  Huan  difappointed  in  hi?  fubciliy.  As 
he  intended,  that  faying,  •*  Ye  Ihall  be  as  gods  —  was 
a  lie,  to  decoy  and  befool  man.  Litt  e  did  he  think, 
tl^at  it  would  be  in  fuch  manner  verified,  as  it  is>by  the 
incarnation  of  the  fon  of  God. 

And  tlien  this  is  the  occafion  alfo,  of  a'1  the  ele<n:  be« 
ing  united  to  this  divine  perfon,  fo  that  they  become 
one  with  CliriO:  ;  nre  as  it  were  parts  of  him.  Belie- 
vers are  as  Chrift  ;  or,  m  mbers  and  paitr>  of  Chrifl. 
So  the  Church  is  called  Chrifl.  Little  did  fatan  think, 
th^  his  telling  that  lie  to  our  firft  parents, — Ye  fiiall 
be  as  Gods,  would  be  the  occafion  of  their  beinii  as 
Chrift  the  Son  of  God. 

Again,  fatan  is  made  a  means  of  his  own  confufion 
in  this  : — It  was  faian*s  dcfign  in  tempting  man  to  fin. 
to  make  man  his  capiive  and  flave  for  ever;  to  have 
plagued  him  and  triumphed  over  him.  And  this  very 
thing  is  a  means  to  bring  it  abou,l,  that  man  inilead  of 
being  his  vaflal  fnould  be  his  judge.  It  is  the  very 
means,  that  the  elcd,  indead  of  being  his  captives,  to 
be  for  ever  tormented  and  triumphed  over  by  him, 
fhouid  fit  as  judges  to  fentcnce  him  to  cverlaQing  tor- 
ment. 1  c  has  been  ihe  means,  that  one  in  man's  nature, 
viz.  Jefus  Chriit  fliou Id  be  his  fjpream  judge.  It  was 
man's  nature  that  fatan  fo  envied,  and  fought  to  make 
a  prey  of.  But  Jefus  Chrifl  at  the  lafl  day,fhall  come 
in  mans  nature  ;  and  itic  devils  fliall  be  all  brought  to 
ftand  trembling  at  his  bar  :  and  he  fliall  judge,  and 
condemn  them,  and  exxute  the  wrath  of  God  upon 
them. 

Christ  fhall  come  in  the  human  nature:  in  a  na- 
ture in  it  felf  much  inferior  to  the  original  nature  of  the 

devils to  do  this.      And  this,  fatan's  tempting  m:ui 

to  (in,  has  been  the  occafion  of.     For  It  was  ihe  fall  of 

R  a  man 


228       "The  Wifiom  of  God  difpUy'd      SerXV. 

mnn  that  fatan  procured,  which  was  the  occafion  of 
ChriiVs  being  in  the  human  nature. 

And  riot  only  fhall  Chrift  in  the  human  nature  judge 
the  devils, but  all  the  faincs  lliall  judge  them  wich  Chiit; 
?is  aflirTors  with  him  in  jadgmcnt.  i  Cor.  6.  3.  Know  ye 
Hot  that  we  [hall  }ud-^e  angel f, 

ScconJly.  In  nnother  inllancc  Hitnn  is  made  a  means 
of  his  own  confuGon  ;  and  (hat  is  in  bis  procuring  the 
death  of  Chrifl.  Satan  fet  himfclf  to  oppofc  Chrift  as 
foon  as  he  appeared.  »  -c  fonght  by  all  means  to  pro- 
cure his  ruin.  He  fet  the  jews  againR  him.  He  filled 
ihc  minds  f  the  fcribcs  anj  phan.fccs  with  the  moft  bit- 
ter perT  curing  malice  againfl  Chrifl.  He  f)Ugh[  by  till 
mca;is  to  procure  his  death  ;  and  tiiac  he  might  be  put  10 
the  moll  ignominious  death  tiiat  could  be.  We  read 
*'  that  fatan  cnlrcd  into  Judas,  and  tempted  him  to  be- 
tray him.  Luk.  22.  3.  And  Chrid  fpcaks  of  his  fufTer- 
ings  as  being  the  ( ii'e(51s  of  the  power  of  darknefs,  Luk. 
22.  ^3.  TV  ben  I XV  as  daily  with  you  in  the  temp'e,  ye 
fretchea  forth  no  hands  ajraiiifl  me :  but  this  is  your 
hour  and  the  power  of  darknefs. 

Bin  fatan  hereby  overthrows  his  own  kingdom. 
Chriil  came  into  the  world  to  dellroy  the  woiks  of  the 
clevil.  And  this  w.^s  the  very  thing  that  ^.(S  it,  viz. the 
cVath  of  ^  hrifl.  Chrifl  overcoo'CS  fitan  by  his  blood. 
Kcre  it  is  that  the  whole  work  of  redemption  is  builr, 
even  the  blood  of  (  hrifl,  The  crofs  was  the  devils 
own  wenpon.  Chrift  overthrew, fatan  with  this  weapon. 
As  David  cut  rfT^Toliath's  head  w'lii  hi?  own  fw.jrd. 

Christ's  th.u>  making  fatan  a  means  of  h's  own 
confiifion  was  typify  *d  of  old  by  Samfons  gettinghoncy 
cut  of  the  carcafe  of  the  lion.  Hicre  is  more  implied 
in  Samfon's  riddle,  "Out  of  ihf  cater  came  forth  meat, 
:^\mS  cur  i.\  the  flrong  ca\ne  ioriii  fweetncfs,  than  ever 
the  philiflinrs  explain \1.  /  nd  it  was  a  faying  thai  is 
vcrHy'^il  by  Chrifl  in  a  hr  more  glorious  manner  th^.n 
'       '  *  by 


Skr.  XV.  /V/  the  If  ay  of  Salvnticn.  229 

by  Samfon's  getting  honey  our  of  the  carcafc  of  the  lion.. 
God's  enemy  and  our  s  are  taken  in  the  pit  which  they 
ihemf elves  have  digged  :  and  ihcir  own  fotii  is  taken  in 
the  net  which  they  have  laid. 

Thus  we  have  fhewn  in  Tome  mGafurc  the  wifdom 
of  this  way  of  falvation  by  Jcfus  Chrift. 

This  introduces  the  next  general  head,  which  was  to 
fnew, 

11.  That  this  wifdom  is  above  the  wifdoiu  of  the 
Angels.  This  wifdom  is  altogether  divine.  And  iho' 
the  angels  are  fpirirs  of  glorious  wifdom,  yet  it  was 
above  their  wifdom  to  contrive  fuch  a  way  of  falvation. 
If  it  ha  I  been  put  to  them  to  find  out  a  way  for  man's 
redemption,  they  all  would  have  been  nonplus'd. 

The  wifdom  of  this  contrivance  appears  to  have  been 
above  the  wifdom  of  the  angels  by  the  following  things. 

I.  It  appears  that  this  wifdom  in  that  they  them- 
fclvcs  did  not  fully  comprehend  the  contrivance,  till 
they  iif^'^  it  accompiifhed.  They  knew  that  man  was 
to  be  redeemed, long  before  Chrifl  cime  into  the  world  : 
but  yet  they  did  not  fully  comprehend  it  until  they  faw 
it.  Tl'his  is  evident  by  the  cxpreffion  in  the  text. 
'*  That  now  might  be  known  unto  the  principalities — - 
the  m.anifold  wifdom  of  God.  i.  e.  Noiv  the  work  is 
actually  accompliQied  by  Jefus  Chrift.  Which  implies 
tliat  it  was  now  new  to  them.  If  they  under'lood  no 
more  of  it  now,  than  t.icy  had  all  along,  the  Apofllc 
v/ould  never  have  exprcfTcd  himfelf  fo  ;  for  he  is  (peak- 
ing of  it  as  a  myQery,  in  a  mcafure  kept  hid  until  no'v. 

They  doubrlefs  undcrflood  much  of  it  before  :  buc 
they  did  nor  u.  derlland  all.  They  had  1  new  difco- 
very  when  Chrifl  came  and  performed  the  v/ork. 

Now  it  is  to  be  confidercd,  that  the  angels  had  bad 
four  thonfand  years  lime  to  contemplaic  and  look  into 
this  affair.  And  they  did  fpend  that  tim^  in  fludying 
o(i:  ;    for  they  did  not  Wcint  inclination  and  deHre  to 

undeilland 


23 o       The  Wifhm  of  God  cYifplajd     S  e  r .  XV. 

underftand  it  and  look  into  it,  as  the  fcripture  tcache? 
us.  And  they  had  a  great  deal  to  pu:  them  upon  an 
aitantivc  contcinplaiion  of  it.  For  when  it  was  made 
known  thn  God  had  fuch  a  defign,  it  mud  appear  a 
wonderful  thing  to  ihcm.  It  was  a  new  thing.  They 
had  Teen  their  fellow  Angels  deftroycd  without  mercy. 
And  this  redeeming  cf  the  fallen  finful  creature,  was 
quite  a  new  thing.  It  muft  needs  be  aQonifhing  to 
them,  when  God  h  id  revealed  this  defign  of  mercy  to 
them  prefcntly  after  the  fall  ;  and  had  given  an  intima- 
tion of  it,  in  laying.  "The  feed  of  the  woman  fhall 
bruife  th.  ferpcnt's  head.  They  knew  that  God  liad 
fuch  a  dcfjgn  ;  for  ihey  were  fiom  the  beginning  mini- 
fifing  fpirits,  fent  forth  to  minider  to  thofc  that  were 
the  heirs  of  falvation.  The/  were  fent  forth  to  mini- 
(ler  to  them,  that  were  rcJeemai  by  Chrift  ever  fine* 
the  fall.  They  were  prefe-'t  at  the  inQitution  of  the 
typical  difpenfaiion,  that  was  fo  full  of  fliadows  of 
gofpel  things  ;  as  is  evident  by  Pfal.  69.  17. 

The  angels  contemplating  the  contrivance  of  our 
redemption  was  typified  by  the  pofture  of  the  cheru- 
bims  over  the  mercy- fear,  over  the  ark.  They  were 
made  bending  down  towards  the  ark  and  mercy  feat 
This  is  what  the  apoflle  PeUr  is  thought  to  have  fome 
reference  to,   i   Pet.  i.  12. 

So  that  they  fc  r  four  thoufand  years  had  been  fludy- 
ing  this  contrivance,  and  yet  they  did  not  fully  compre- 
hend it  (ill  ihey  faw  it  accomplilh cd. 

This  fhcws  that  the  wifdom  of  it  was  far  above  their 
wifdo'm  ;  for  if  they  could  not  fully  comprehend  it  af- 
ter it  had  been  revealM  that  there  was  fuch  a  defign  ; 
and  after  much  of  it  had  already  been  n»ade  known,  as 
it  was  in  the  old  tclhment : — If  they  not  withflanding 
could  not  fuiiy  underhand  it,  after  they  had  (ludied 
four  ihoufand  years  together  upon  it  ;  how  much  lefs 
could  they  ha^  e  found  it  out  of  thcmlclves  without  any 
thing  being  ever  made  known  to  ihcm  o[  it.    They  that 

have 


SeR.XV.  in  the  Way  of  Salvation.  23  £ 

have  four  thoufand  years  time  to  Hudy  a  thing,  have 
fufficient  trial  whether  it  be  above  their  underllanJing 
or  not. 

2.  It  will  appear  if  we  confi  Jer  for  what  end  this  wif- 
dom  of  God  was  made  known  unto  them,  viz.  that  they 
nnight  admire  and  prize  ic.  1 1  was  made  known  to  them, 
that  they  might  fee  how  manifold  it  is ;  how  g^e.^t  and 
glorious  it  is  ;  that  they  might  fee  the  unfpeakable 
dcpchs  of  the  riches  of  the  wifdom  and  knowledge  of 
God,    as  the   Apoftle  exprefles  ir,  Rojn.  11.  33. 

It  was  manifeiled  to  them  that  they  might  fee  the 
glory  of  God  in  it.  It  was  (liewn  unto  the  angels  that 
they  might  fee  how  great  and  wonderful  the  myftcry 
was.  1  Tim.  3.  16.  *'  Great  is  the  myftery  of  godli- 
iiefs  :  Godlinels  :   God  was  manifefl  in  the  flelh,  judl- 

fied  in  the  fpirit,  feen  of  angels 

Now  if  the  wifdom  of  it  were  not  far  above  their 
own  underftandings,  this  would  not  be  fhewn  them, 
for  them  to  admire  and  praifc. 

3.  It  appears  in  that  ihey  are  flill  contemplating  of 
ir  ;  and  endeavouring  10  Ice  more  and  more  of  it. 
There  is  fo  much  wildom  in  this  way  of  falvation,  that 
there  is  room  for  the  faculties  of  Angels  to  employ 
themfelves  to  all  eternity.  It  is  evident  that  the  An- 
gels are  flill  employing  themfelves  in  endeavouring  to 
fee  more  and  more  of  God*s  wifdom  appearirg  in  the 
wo.k  of  redemption,  by  1  Pet.1.12.  •*  Searching  what, 
or  what  manner  of  time  the  Spirit  of  Chriff  which  was 
in  them  -^-did  fignify,  when  it  teflified  before  hand  of 
the  (ufferings  of  Chrift,  and  the  glory  that  fliould  fol- 
low. Unto  whom  it  was  revealed,  that  not  unto  them- 
felves, but  unto  us  they  did  minifter  the  things  which 
are  now  reported  unto  you  by  them  that  have  preached 
the  gofpel  unto  you,  with  the  HolyGhoft  fent  down 
from  heaven  ;  -which  things  the  angels  deftre  to  look 
ir.tQ.  Ic  is  noL  faid^  that  ihey  defire  to  look  into  it  be- 
fore 


23^      The  Wijdom  of  God  di/plajd        Ser.  XV. 

fore  Chrift  cnme  ;  but  iluy  {1111  defire  to  look  into  ir, 
sf'ter  ihcy  luvc  fccn  ii  accomp  Iflied.  Now  ihcy  don't 
fo  pcrfcdly  C(>n-ij)rcliei  d  all  ihe  wifdom  ihac  is  to  be 
fecn  in  it  :  but  ihcy  arc  comcinplailng,  looking  into  it, 
that  thty  may  fee  more  and  moie  ;  and  never  will  hav^ 
fully  (xhniifled  to  al  eicrnity  :  But  here  will  Hill  in 
thi.<  work  be  room  enough  to  cmj^loy  the  an^.  !;cal  im- 
dcrfliindinrs. 

APPLICATION.. 

I.  Hence  wc  may  ^carn  the  biindnefs  of  the  worlJ, 
that  thewildtm  appearing  in  the  work  of  rcdcmprion  is 
no  more  admired  in  it.  Gcd  has  revealed  this  his  glo- 
rious c  e(jgn  and  contrivance  to  the  world.  He  has  lent 
forth  his  gofpch  and  caulls  it  to  bo  prcrched  abroad  in 
the  world,  to  declare  to  the  world  his  infinite  wifdom 
has  been  fet  on  work  for  man's  falvatlon.  But  how 
little  is  it  regarded  !  There  are  fome  that  do  fee  ; 
that  have  there  eyes  opened  to  behold  the  wondrous 
things  of  the  golpel,  to  fee  the  glory  of  God  in,  and  to 
admire  the  wildom  of  it.  But  the  greater  part  are 
wholly  blind  to  ir.  They  fee  nothing  in  all  this  that 
is  any  way  glorious  and  wonderful.  Tho'  the 
Angels  are  fo  lurprized  at,  and  fo  attentively  behold 
and  confidcr,  and  aecount  it  worthy  of  their  molt 
engaged  and  deep  contemplation  ;  yet  the  greater  pure 
of  them  that  ha\e  ihc  Gofpel  here  on  earth, take  little 
notice  of  it.  It  is  all  a  dull  floiy,  and  dead  letter  to 
them.  They  fee  no  fuch  wifdom  in  it,  as  chara(5lerizes 
it  to  be  of  divine  original.  They  are  fo  far  from  feeing 
any  wifdom  in  it,  that  it  is  above  the  wildom  of  the 
Ange  s,  that  they  can't  fee  any  thing  in  it  above  the 
wif  cni  of  men.  They  can  difcovcr  nothing  in  it  a- 
bove  what  is  human,  that  (hould  make  them  conclude 
that  it  is  any  thing  more  than  the  invention  of  men. 
Yea   the  golpel  to  many  •fccmsfoolifhncfs  J  fo  that  they 

qu  eft  ion 


Ser.XV  in  the  Way  of  Salvation.  233 

queflion  whether  it  be  of  divine  original  or  not.     And 
there  are  many  that  do  openly  deny  it. 

Tho'  ihe  light  that  fliines  in  the  world  be  fo exceed-^' 
ing  glorious, yet  how  few  are  there  that  do  fee  it.  The 
glory  of  God's  wifdom  in  this  work  is  furpafling  the 
brightncfs  of  the  fun  :  but  fo  blind  is  the  world  that  ic 
fees  nothing.  It  don't  know  that  the  fun  of  righteouf- 
nefs  fliines. 

Thus  it  has  been  In  all  sges,  and  wherever  the  gof- 
pel  has  been  preached.  .Minifters  of  the  word  of  God, 
in  all  ages  have  had  occafion  to  fay,  Who  hath  believed 
our  report,  and  to  vvhonris  the  arm  of  the  Lord  re- 
vealed ? 

Thus  it  was  of  old,  under  the  preaching  of  the  pro- 
phets. They  were  fent  to  many  with  that  errand,  Jy^/. 
6.  9.10.  "Go  and  tell  this  people,  hear  ye  indeed,  but 
underhand  not  ;  and  fee  ye  indeed,  but  perceive  nor. 
Make  the  heart  of  this  people  fat,  and  their  ears  heavy, 
and  (hut  their  eyes,  leil  they  fliould  fee  with  their  eyes, 
and  hear  with  their  ears,  and  underftand  with  their 
heart,  and  convert  and  be  healed. 

And  ^o  it  was  in  Chrift's  time,  when  that  glorious 
prophet  came,  and  more  fully  revealed  the  counfels  of 
God  concerning  cur  redemption.  How  many  were 
there  that  were  blind  1  How  much  did  Chrifl:  com- 
plain of  them  1  How  blind  were  the  fcribes  and  pha- 
rifees,  the  mofl  noted  fe£t  of  men  among  the  jews  for 
wifdom  ;  they  beheld  no  glory  in  that  gofj^el  which 
Chrifl  preached  unto  them  ;  — which  gave  occafion  to 
Chrifl  to  call  them  fools  and  blind.  Mat.  23.  17. 

So  it  was  again  in  the  Apoflles  times.  In  all  places 
where  they  preached,  fome  believed,  and  fome  believed 
not,  ^ds  2B.  24.  "As  many  as  were  ordained  to  eter- 
nal life  believcd,C/^^/).  1 3.4S.  "The  clc<flion  obtained, 
but  the  reft  were  blinded,  jKi?;w,  j  i.  7, 

S  Mi 


234     *^^^  Wijdom  of  G  od  di/playd        S  E  R .  X  V . 

And  fo  it  is  dill  in  thofe  places  where  the  gofpel  is 
preached.  There  are  a  few  that  have  their  cyrs  open 
to  fee  the  glory  of  the  gofpel.  God  has  a  fmali  num- 
ber whofc  eyes  he  opens,  who  are  called  out  of  dark- 
ncfs  into  marvellous  light.  Who  have  an  underftandu.g 
given  them  of  the  way  of  life,  to  fee  the  wildom  ar.d 
fjtnefs  of  that   way. 

But  how  many  are  there  that  fit  under  the  preaching 
of  the  gofpel,  all  their  days,  that  never  fee  any  divine 
wifdom  or  glory  in  it  1  To  their  dying  day  they  are 
unafT'eflcd  with  it.  W!.en  ihey  hear  it,they  fee  nothing 
to  attrafl  their  attention,  and  excite  any  admiration. 
To  preach  the  gofpel  to  them  will  fervc  very  well  to 
lull  them  aflcep  :  but  very  little  other  c^c^  upon 
them.       This    fliews    the   exceeding   wickednefs     of 

the  heart  of  man, That  infinite  wifdoni   fliould  be 

fo  fet  on  work,  as  to  fur  prize  the  Angels,  and  to  enter- 
tain them  from  age  to  age  ; — and  that  this  wifdom  fhould 
be  ^o  plainly  fet  before  men,  and  after  all  it  fnould  ap- 
pear foolifhnefs  I  Cor.  I  1 8.  * 'The  preaching  of  the 
crofs  is  to  them  that  perifli  foolifhnefs. 

Infer.  11.  This  is  a  great  confirmation  of  the  truth 
of  the  gofpel.  The  gofpel  (lands  in  no  need  of  exter- 
nal evidences  of  its  truth  and  divinity.  It  carries  its 
own  light  and  evidence  with  it.  There  is  that  in  the 
nature  of  it  that  fufiicienily  diftinguifhes  it  to  thofe  who 
^re  fpiritually  inlighrened  from  all  the  effe -fs  of  human 
invention.  There  arc  the  evident  appearances  of  the 
divine  perfe£lions;  the  ftamp  of  divine  glory,  of  which 
this  of  the  divine  wifdom  is  not  the  leaf}  part. 

There  is  a-  much  in  the  gofpel  to  fhcw  that  it  is  no 
work  of  men,  as  there  is  in  the  fun  in  the  firmament. 
Pcrfons  that  are  come  to  the  mature  cxercife  of  their 
rcalon  and  look  upon  the  fun,  and  conflict  thenattiie 
of  it,  its  wonderful  height,  it's  courfe,  it's  brightnefs  and 
hcat^  may  knowchat  it  is  no  work  of  man.     jSo  if  the 

nature 


Ser.  XV.     in  the  Way  of  Salvation,  235 

nature  of  the  gofpel  be  duly  confldered,  if  the  true  na- 
ture ol-  it  is  feen,  it  may  be  known  chat  it  is  no  work 
of  man,  and  that  it  muft  be  from  God. 

If  the  wifdom  appearing  in  the  gofpel  be-dulyconfi- 
dered  and  underHood,  it  will  be  feen  as  much  to  excel 
all  human  wifdom,  as  the  fun's  light  excclls  the  light 
of  fires  of  our  own  inkindiing. 

The  contrivance  of  our  falvation  is  of  fuch  a  nature, 
as  that  no  one  that  duly  confiders  it  can  rationaljy  con- 
clude that  man  had  any  hand  in  it.  The  nature  of  the 
contrivance  is  fuch,  fo  out  of  the  way  of  all  human 
thoughts,  of  a  nature  fo  different  from  all  human 
inventions  ;  fo  much  more  fublime,  excellent  and  wor^ 
thy,  that  it  don't  favour  at  all  of  the  craft  or  fubtilty 
of  man  :  it  favours  of  God. 

If  any  are  ready  to  think  man  might  have  found  out 
fuch  a  way  of  the  falvation  of  finners  ;  fo  honourable 
to  God  j  to  his'holinefs  and  authority,  they  don't  well 
confider  the  fcantinefs  of  human  underflanding.  Man- 
kind were  of  a  poor  capacity  for  any  fuch  Undertaking ; 
for  'till  the  gofpel  inlighten'd  the  world,  they  had  but 
miferable  notions  of  what  was  honourable  to  God. 
They  could  have  but  poor  notions  of  what  way  would 
be  fuitaVle  to  the  divine  pcrfc<ft!ons  ;  for  they  were 
wofully  in  the  dark  about  ihcfc  divine  perfe^ions  them- 
fclves,  till  the  gofpel  came  abroad  in  the  world.  They 
were  ignorant  of  the  nature  and  perfe<Slions  of  God. 
They  had  ftrange  notions  about  a  Deity.  MoU  of 
them  thought  there  were  manyGods  "They  chang'd 
the  glory  of  the  incorruptible  God  into  an  imsge  iiketo 
corruptible  man,  and  to  birds  and  four  footed  bcails  and 
creeping  things,  Rom.  i.  23.  They  aitributcd  vices 
to  God.  Even  the  philofopherS;,  'their  wifcAt  men  en- 
teriain'd  but  imperfect  notions  of  ihc  fupream  Being. 
S  2  How 


2^6       The  Wifdom  of  God  dlfpUyd       Sf-JI.XV. 

How  then  fhould  man  find  out  a  way  fo  glorious  and 
honorable  to  God,  and  agreab'e  to  his  perfcdions,  who 
had  not  wifdom  enough  to  get  any  tolerable  notions  of 
God,  \\\\  the  gofpel  was  revealed  to  them.  They 
groped  in  the  dark.  Their  notions  fhew'd  the  infinite 
infnfiiciency  of  man's  blind  undcrftanding,  for  anyfuch 
undetaking,  as  the  contriving  a  v/ay  of  falvation,  every 
way  honorable  to  God,  and  fuitable  to  the  needs  of  a 
fallen  creature. 

But  fince  the  gofpel  has  told  what  God's  counfels  are, 
and  how  he  has  contrived  a  way  for  our  falvation,  men 
are  ready  to  defpife  it,  and  fooliihly  co  cxak  their  own 
underflanding  ;  and  to  iirijgine  they  could  have  found 
out  as  good  a  way  ihcmfelves.  When,  alas  !  men  of 
themfelvcs  had  no  notion  of  what  was  honorable  to  God, 
and  fuitable  for  a  divine  being.  They  did  not  fo  much 
as  think  of  the  necefTuy  of  God's  law  being  anfwered, 
andjuffice  fatisfied.  And  if  they  had,  how  dreadfully 
would  they  have  been  puzzled,  to  have»  found  out  the 
way  hozv.  Who  would  have  tliought  of  a  trinity  of 
pcrfons  in  the  godhead  ;  and  that  one  fliould  fuftain  the 
rights  of  the  Godhead  ;  and  anotl:er  fhould  be  the 
Mediator  J  and  another  fiiould  make  application  of  re- 
demption !  «  - 

Who  would  hiwe  thought  of  fuch  a  thing  as  three 
diflin^l:  pcrfons,  and  yet  but  one  God  1  all  the  fame 
Being,  and  yet  three  perfons  1  Who  would  have  tko'c 
of  (his.  in  order  to  have  found  out  a  w  .y  for  the  fatis- 
fying  julVice., 

V\  ho  would  have  thought  of  a  w.iy  for  the  anfwering 
the  law  that  threaincd  eternal  death,  vvi:hout  the  fm- 
ner's  fuffering  eternal  death. 

And  who  would  have  ihoiight  of  any  fuch  thing  as  a 
Perfon  that  v/as  God.  a  divine  Perfon  ft* faring  the 
'Vjrath  oj  God  !    Ard  if  they  had  \  who  would   have 

cojitrivc'i 


SsR.XV.  hi  the  Way  of   Salvation.         t%y 

contrived  n  way  how  he  fhould  fufrer,when  he  was  God, 
imcG  the  divine  nature  cannot  fuffcr  ! 

Who  ould  have  thought  of  any  fuch  thing  as  Gods 
becomii.gman  ;  two  natures  and  but  one  pcrfon  !  Thefe 
things  are  exceedingly  out  of  the  way  of  human  tho't 
and  contrivance.  It  is  mofl  unreafonable  to  think  that 
the  world,  who  till'  the  gofpel  enlightned  them,  were  ^:q 
blind  about  the  nature  of  God,  and  divine  things,  fhould 
contrive  fuch  a  w.iy  that  fliould  prove  thus  to  anfwer  all 
ends  ;  every  way  to  fuit  with  what  the  cafe  required  ; 
every  way  mod  glorious  to  God;  every  way  anfwera- 
ble  to  all  man's  necelTities  :  wherein  every  thing  is  fo 
fully  provided  for,  and  noabfurdiiy  to  be  found  in  the 
whole  affair,  but  all  f peaking  forth  the  mofl  perfea 
wifdom.  That  there  fhould'  be  no  infringement  upon 
the  holinefs  of  God,  or  on  the  juftice  of  God  ;  nothing 
difhonourable  to  the  majefty  of  God ;  no  encourage- 
ment to  fin,  all  pofTible  motives  to  holinefs  :  —  all 
manner  of  happinefs  provided  ;  latan  fo  confounded 
and  entirely  overthrown. 

And  if  we  fuppofe  that  all  this  noiwithftacding  was 
the  invention  of  men,  whofe  invention  fhould  it.be  ! 
Who  fhould  be  pitched  upon  as  the  moft  likely  to  in- 
vent it.  It  was  not  the  invention  of  the  jews ;  for  they 
were  the  m.ofl  bitter  enemies  to  it.  The  wife  men  a- 
mong  them,when  they  firft  heard  of  it,they  conceived  a 
virulent  malice  againfl  it,  and  perfecuted  all  that  held 
this  doclrine  :  And  fo  they  do  to  this  day  entertain  a 
great  hatred  of  the  whole  do^lrine  of  the  contrivance 
of  our  falvation  by  Jefus  Chrift. 

It  was  not  the  invention  of  the  heathen  ;  for  the 
heathen  knew  nothing  about  it,  till  theapoflles  preached 
it  to  them.  It  was  a  new  duci-rine  to  them  ;  and  ap- 
peared a  very  foolifii  doftrine  to  the  wife  men  among 
them.  Ihe  dnarine  of  Chrirt  crucified  wns  to  the 
Jtws  aflumblingbloci:,  '^nd  r,>  t^iO  Greeks  fuoliOmcfs, 
I  Cor,  I.  23,  And 


238     T'/^^?  Wijdom  of  God  difplajd     S E  R.  XV. 

And  befides,it  u*as  contrary  to  all  their  notions  about 
a  deity,  they  knew  nothing  about  the  true  God,  the  fall 
of  man,  and  the  likc.till  the  gofpcl  rcvea.'d  it  to  them. 

It  was  not  the  invention  of  the  apoftles  ;  for  the  a- 
poflJes  of  themfelves,  were  noway  capable  of  any  fuch 
Jcarned  contrivance.  They  were  nothing  but  a  parcel 
of  poor  fifhermen  and  publicans,  an  bbfcure  and  illite- 
rate fort  of  men,  'till  they  were  extraordinarily  taught. 
And  befides  it  could  not  be  their  invention  ;  for  ihey 
were  all  furpriz'd  when  they  firfl:  heard  of  it.  When 
they  heard  that  Chrifl  muft  die  for  (inners,  they  were 
offended  at  it  :  It  looked  flrange  to  them  :  And  it  was 
a  long  while  before  ihcy  were  brought  fully  to  receive 
it. 

It  could  not  b*  the  iRVcntion  of  any  other  chriflians; 
for  there  were  no  other  chriflians,  but  only  thofe  that 
were  converted  by  the  preaching  and  the  writings  of  the 
spofUes,  and  other  difciples  of  Chrifl  that  were  under 
them. 

There  is  but  one  Way  left,  and  that  is,  to  fuppofe. 
That  Chiill:  was  a  mere  man,  and  a  very  fubtil  crafty 
maP!,  and  that  he  invented  it  all  :  But  this  is  as  unrea- 
fbnable  as  the  reft  ;  for  if  Chrifl  had  been  a  meer  man, 
it  would  have  been  all  againfl  himfclf,  to  invent  a  way 
of  falvation,  by  his  own  crucifixion,  which  he  knew  he 
could  get  nothing  by,  but  a  mofl  tormenting  and  igno- 
minious death. 


SERMON 


SERMON,     XVI. 

EPHESIANS     iii.  10. 

To  the  Intent  that  now  unto  the  Principalities  and 
^ovjers  in  heavenljTlaces^  might  he  knouun  bj 
the  Church  the  manifold  Wijdom  of  God. 


Inf.  III.  T  TOW  p;reat  a  (in  they  are  guilty  of  wh« 
X  X  defpife  and  reje£l  this  way  of  falvation. 
"When  God  hath  thus  as  it  were  fet  wifdom  on  work, 
and  has  manifeded  fuch  unfearchable  riches  of  wifdom. 
When  all  the  perfons  of  the  trinity  have  as  it  were  held 
a  confultation  from  all  eternity,  in  contriving  for  the 
providing  a  way  of  falvation  for  us  finful  miferahJc' 
worms.  To  contrive  a  way  that  fhou  d  be  fufficient  i 
us,  and  every  way  fuitable  for  us.  To  contrive  a  way 
that  fliould  be  fuch  a  way  as  we  v/ant,  fo  as  to  anfwcr 
all  our  needs.  To  contrive  a  way  that  fhould  be  in  a'! 
things  compleat,  whereby  we  might  h:ve  compleat  fal- 
vation, not  only  full  pardon  of  all  our  fins,  and  delive- 
rance from  hell  ;  but  have  full  blcfTednefs  in  heaven 
forever.  When  he  has  been  fo  gracious  lo  us  as  to  magni- 
fy his  wifdom,  more  in  this  work  of  grace  towards  men, 
than  in  any  other  work  of  his. — How  muQ  God  needs 
be  provokM,  when  after  all,  men  reject  this  way  of  fal- 
vation ! 

When  it  comes  to  be  preached  to  them,  and  falvation 
is  offered  to  them,  and  falvation  is  olTered  to  them  in 
this  way  ;  and  they  are  invited  to  accept  of  the  bcnefirs 
of  ir^  they  defbifc  it,  and  refufe  falvation  in  that  way. 

They 


240        The  Wi/J'.m  of  God  hlfpUy'd    Si:  R.  XVL 

They  cafl  contempt  upon  all  this  rich  and  glorious  wif- 
(Jom  of  God.  They  do  practically  drny  ir  ro  be  a  Wife 
way.     And  call  this  wifdoiii  of  God  focilifiincfs. 

How  provoking  mull  it  be  when — fuch  a  poor  crea- 
ture as  man  (hall  rife  up  and  find  fau  t  with  iha  wiiilom 
which  is  fo  far  above  the  wifdom  of  the  angels  of  hea- 
ven, as  tho'  the  way  that  God  had  found  out  was  an 
iinruitablc,  an  infuf^icient  way, 

This  is  one  thing  wherein  confids  the  heinoufnefs  of 
the  fin  of  unbe'ief,  that  it  implies  a  rcje^ing  and  defpi- 
fing  the  wifdom  of  God  in  the  way  of  falvation  by  Je- 
fus  Chrift.  It  charges  God  with  folly  in  this  contri- 
vance. 

Unbelief  finds  fault  with  the  wifdom  of  God  in  the 
choice  of  the  peifon,  as  tho'  God  I  ad  made  an  un* 
wife  choice  of  the  pcrfon  for  the  performing  this  work* 
It  difl.kes  the  Perfonof  Chriff.  It  fees  no  form  or 
comellnefs  in  him,  or  beauty  wherefore  he  fhould  de- 
fire  him.  Accounts  him  infufficient  for  the  work  that 
ke  has  been  chofcn  and  appointed  to. 

That  pci  Ton  that  the  wifdom  of  God  looked  upon  as 
the  fiiteft  pcrfon  of  any  whatfoever,  and  the  only  fit 
perfon,  is  defpifcd  arid  rrje£led  by  unbelief. 

Men  ihro'  unbelief  find  fault  with  the  Salvation  it- 
felf  that  Chrifl  h  s  purchafed  :  They  don't  ];ke  to  be 
faved  as  Chrifl  would  fave.  They  don't  like  to  be 
made  holy,  and  to  have  fuch  a  happinefs  as  is  to  be 
had  in  God  for  a  portion. 

It  may  no-  be  amifs  here  to  mention  two  or  three 
ways  whereby  perfons  are  guilty  of  a  provoking  con- 
tempt of  the  wifdom  of  God  in  the  way  of  falvation. 

I.  Th'jy  are  guiity  of  a  provoking  contempt,  who 
live  in  a  carelefs  neglcfl  of  their  falvation  :  They  that 
arc  fecureiii  their  fms,  and  are  not  much  concerned  a- 
bout  falvation  or  damnation.  Are  not  fo  much  as  ear- 
neftly  (i::eking  falvation.  This  is  a  praOicuI  char^'incr 
God  witli  folly  in  this  afTaiF,  ^  he 


S  E  R .  X VI.  In  the  Way  of  Salvation.  241 

The  language  of  it  is,  that  it  is  all  in  vain,  and  to  no 
purpofc  that  God  hath  contrived  and  confuked  for  ihc 
obtaining  falvation.  when  there  was  no  need  of  it.  That 
he  has  laid  out  himfelf,  and  been  at  great  cod  to -procure 
falvation  for  them  when  they  don't  want  falvation. 
They  are  well  enough  as  they  are.  They  don't  fee 
any  great  neceffiiy  they  are  in  of  a  faviour.  They  like 
that  Itatc  they  are  in,  and  do  not  much  defire  to  be  de- 
livered out  of  it. 

They  don  t  thank  him  for  all  his  confultation  anc} 
contrivance.  They  think  he  might  have  (pared  his  coft. 
They  diO  as  much  as  lay  thatGod  grea  ly  cared  for  the 
finding  out  and  accompliihing  a  way  of  falvacion  ;  where- 
as they  don  t  think  it  worth  their  caring  about.  God 
has  greatly  minded  that,vvhich  they  don't  think  worth  a 
minding.  '  God  has  contrived  abundantly  for  that  which 
they  don't  trouble  their  heads  abc  ut. 

2.  They  are  guilty  of  a  provoking  contempt  of  the 
wlfdom  ol^  this  way  of  falvatioU;  who  go  about  to  con- 
trive ways  of  their  own.  They  that  are  not  con- 
tent with  that  way  of  falvation  by  the  rightcoufnefs  of 
Chrid,  which  God  has  provided,  arc  for  contriving  foma 
way  of  being  favcd  by  their  own  riglueoufnefs. 

Thefe  find  fault  with  the  wildom  of  God's  way  that 
is  fo  much  above  the  wifdom  of  the  angels,  and  fet  up 
their  own  wifdom  in  oppofition  to  it.  They  fet  up  theic 
own  wifdom  above  God  s,  as  iho  they  could  find  out  a 
better  way. 

How  greatly  muft  God  be  provoked  when  perfons 
thus  fet  up  their  own  wifdom  above  that  infinite  wifdom. 
manifefted  in  the  way  of  falvation  by  Jelus  Chrilt. 

3.  Thofe  that  entertain  difcouragcd  and  difpairing 
apprehenfions  abou.  their  falvation,  cad  contempt  on  the 
wifdom  of  God.  They  that  entertain  (uch  thoughts 
as  that,  bccaufc  they  have  been  fuch  great  linncrs,  Gud 
will  not  be  willing  to  pardon  them  :  Chrilt  vviil  not  be 
T  willing 


:ljs.2      The  Wi/dom  of  God d'tfplayd      Shr.XVI. 

willing  to  accept  of  them  They  fear  Chrift,  in  the 
invitations  of  t!ic  ^ofpel  don't  mean  fuch  wicked  crea- 
tures r«s  ihcy  arc.  They  fear  they  have  committed  fo 
much  fin,  that  they  have  finn'd  beyond  the  reach  of  the 
mercy  of  C^od.  They  think  it  is  in  vain  for  them  to  feek 
for  falvarion. 

Thefe  cafl  contempt  on  the  wifdom  of  God  in  the 
way  of  falvation,  as  tho'  the  way  was  not  an  alfuffici- 
cnt  way.  As  iho'  the  wifJom  of  God  had  not  found 
out  a  way  that  was  fufficient  for  the  falvation  uf  great 

fjnncrs  i As  tho'  God  had  not  found  out  a  way  to 

make  fatisf  ^ion  for  fo  many  and  \o  great  fins 

As  tho'  the  wjfJom  of  God  had  not  pitched  upon  a 
per  fun  worthy  enough  to  be  a  mediator  for  fuch  great 
llnners. 

Inf  IV.  Hence  the  mifery  of  unbelievers  who  have 
no  portion  or  iot  in  this  matter.  There  is  a  mof^  glori- 
ous way  of  ■  fnvation,  but  you  have  no  intereft  in  it. 
The  wifdom  of  God  hath  been  glorioufly  imploy'd  for 
the  deliverance  of  men  from  a  mifcrable,  doleful  ftate  ; 
and  procure  happincfs  for  them  ;  but  you  are  never  the 
better  for  it,  becaufe  you  rtje(5l  it  :  You  don't  fall  in 
with  it  :  You  don  t  comply  with  God's  cuunfcls  and 
dcdgns  in  this  alTuir.  This  way  of  falvation  is  preach- 
ed to  you  in  vain.  If  you  continue  in  that  flare  that 
you  arc  in,  you  will  not  be  the  better  for  its  being  fuch 
a  wife  way.     This  wifdorn  will  do  you  no  good. 

The  wifdom  of  God  has  pitclied  upon  a  mofl  fit  and 
fuiiablc  Pcrlon  for  the  accomplifliing  thi>  work  ;  but 
you  have  no  intereft  in  him.  Chrifl  is  a  glorious  Per- 
fon  ;  every  way  fit  to  be  a  faviuur  of  finners  ;  a  perfon 
ihat  has  power  fufficient,  and  wifdom  fufficient,  and 
merit  fufTicient.and  love  fufficient  for  the  perfecting  this 
work.  ^nd  he  is  the  only  fit  perfon  for  the  perfcfling 
of  it  ;  but  you  have  no  right  in  him;  you  can  lay  claim 
to  no  bencfii  by  his  power,  wifdom,  love  or  merits 

Thii 


Ser.XVI.         jn  the  Way  of  Salvation,  243 

This  wifdom  of  God  bath  found  cut  a  way  where- 
by this  faviour  might  fatisfy  juftice,  and  fulfil  ihc  law 
for  us.  He  hath  found  out  a  way  whereby  he  might 
be  capable  ©f  fuffering  for  us,  viz,  Thit  he  fhould  be- 
come man,  and  be  both  God  and  man  :  But  you  have 
no  lot  in  this  matter  of  the  incarnation,  death  and 
fulTerings  of  Jefus  Chrift. 

The  wifdom  of  God  hath  conirived  a  way  of  falvation 
that  there  fliould  be  procur'dfor  us  perfe<51  &  everlafling 
happincfs.  The  wifdom  of  God  hath  contrived  that  there 
fhould  be  procured  for  fallen  man  all  the  good  that  he 
Hands  in  need  of.  Here  is  purchasM  peace  with  God 
and  the  favour  of  God.  Here  is  that  happinefs  pro* 
cured  that  is  mod  fuitable  to  our  nature,  and  anfwer- 
able  to  the  falvation  of  our  fouls.  Here  is  a  mofl:  glo- 
rious portion  purchafed  for  us,  viz.  The  divine  Being 
himfclf,  with  his  glorious  perfe£tions.  Mere  it  is  pur- 
chas'd  that  we  fhould  fee  Cjod  face  to  face  ; — That  we 
Ihould  converfe  with  God  ;  and  dwell  with  God  in  is 
own  glorious  habitation.  'Tis  purchas'd  that  we  fhould 
be  the  children  of  God  ; —  and  be  conformed  to  him. 

Here  is  procured  for  worms  every  fort  of  good  that 
human  nature  craves  the  highefl:  honours, —  the  mofl 
abundant  riches, —  the  mod  fubflaniial  fitisfying  plea* 
fures  forcvermore. 

Here  God  hath  contrived  a  way  for  the  meriting  all 
needed  good  both  for  the  fouls  and  bodies  of  finners  : 
All  needed  earthly  good  things,  while  here  ;  and  glory 
for  both  body  and  foul  hereafter,  forever. 

But  you  are  never  the  better  for  all  this.  You  have 
no  lor,  or  portion  in  any  of  it.  Notwirhllanding  all 
this  rich  provifion,  you  remain  in  ihc  fame  mifeiable 
flare  and  condition,  in  which  you  came  into  the  world. 
Tiio'  ihc  providon  of  the  Gofpel  be  fo  full,  yet  your 
poor  foul  remains  in  a  famifhing,  perifliing  Itate  and 
condition.  You  remain  dead  in  trefpafTes  iJc  fin«;.  You 
rCiaainin  a  loft  condition  ;  your  foul  ui;der  the  dominion 
T  a  •  of 


544    ^^1'^  WiJJom  of  God  d'tfplayd    S  £  R .  X VL 

of  latan  :  In  a  condemned  ftate,  having  the  wrath  of  GoJ 
abiding  on  you,  and  being  daily  expofed  ro  the  dreadful 
effect 5  of  it,  in  hell  ;  notwiihltandipg  all  this  provifion, 
you  yet  remain  wretched  and  mifcrable,  poor  and  blind 
and  nnlccd       O  that  you   might  turn   to  God   through 
Jefus  Chrill,  be  number'd  among  his  difciples  &  faith- 
full  folloucrs,   and  f»  be  iniitled  to  their   priviledgcs  I 
They  have  an  intcrcQ  in  this  glorious  faviour,  and  are 
intitUd  to  all  the  inc  ffablc  blefll-dncfs  of  his  kingdom,  fo 
far  as  their  capacities  will  admit :    But  you  remain  with- 
out Chrift,   being  aliens  from  the    common   wealth   of 
Jfracl,  (Irangcrs  to  the  coven-nt  of  promifc,   having  no 
well-grounded  hope,  and  without  God  in  the  world. 
Confidcr  feveral  things, 
Firft.     It  argues  the  great nefs  of  the  mifery  of  fin- 
jicrs,  that  the  wifdom  ot  God   iliould    be  exerciled   to 
fuch  a  degree  to  find  out  a  way  to  deliver  them  from 
it.     It  fliews  that  their  mifery  was  very  great.     Their 
cafe  furely  was   molt  deplorable  :    It  required   infinite 
ivifdom  to  find  out  a  way  for  their  deliverance. 

It  flicws  how  far  they  were  funk  into  mifery,  that 
there  Could  be  no  contrivance  for  their  deliverance,  but 
the  contrivance  of  the  wifdom  of  the  great  God.  The 
wildom  of  the  ^wj^c]^  was  ot  fufHcicnr  :  Nothing  but 
divine  wifdom  r  uld  rench  and  remedy  their  cafe. 
And  th'it  God  fihniid  fo  lay  out  himfelf,  that  all  the 
pcrfons*  of  the  IMnity  fliould  enter  into  fuch  a  conful- 
Tition  about  it.  And  th.t  the  grratefl  wifdom  ;  that 
fliould  appear  mod  wonderful  in  t-e  fight  of  the  Afigcls, 
ihould  be  excicifed  about  this  affair.  It  is  not  likely 
it  fliould  be  K).  u^lefs  the  aflair  be  very  great.  If  mans 
mifery  was  not  very  great,  divine  wiflom  would  not 
Jiave  been  exercifcd  for  his  deliverance  from  it.  God 
would  not  contiivc  ami  do  things  f  >  wonderful  in  a 
trivial  AfT;iir.  If  the  falvaiion  of  a  linncr  was  not  a 
---  lalvaiion;  from  an  exceeding  grc^^   .-.;r.,'-     -r-^ 


Ser.XVI.  in  the  Way  of  Salvatioiu  i^$ 

not  to  be  fuppofed,  that  God's  wifdom  fhould  be  more 
Signalized  in  this  affair  than  in  any  other  whatever. 

But  lb  ic  is  ;  this  contrivance  feems  to  be  fpoken  of 
in  fcriprure  as  the  maQer  piece  of  "divine  wifdom.  This 
work  of  redemption  is  reprefented  as  moft  wonderful, 
fpoken  of  in  fcripture  in  the  moft  exalted  manner  of 
any  work  of  Go  i.  Doubtlefs  therefore  falvation  is  a 
great  thing  :  And  confcquentiy  the  mifery  that  fmners 
are  laved  from  is  a  great  and  unfpeakable  mifery. 

This  is  the  mifety  that  all  you  are  in,  who  remain  in 
a  natural  condition.  This  is  the  condemnation  you  lie 
under.  This  is  the  wrath  of  God  that  abides  upon  you. 
The  wifdom  of  God  knew  it  to  be  a  very  doleful  thing 
f.ir  a  perfon  to  be  in  a  natural  ffate,  and  therefore  did 
lo  exercife  itfelf  to  deliver  miferable  finncrs  out  of  it. 
But  this  is  the  flate  that  many  amung  us  do  yet  remain 
in. 

Secondly.  Confider  that  if  you  continue  in  the  Rate 
you  are  in,  you  will  be  fo  far  from  being  the  better  for 
this  contrivance,  that  you  will  be  a  great  deal  the  more 
miferable  for  it.  You  will  be  a  greit  deal  the  more 
mirerable  for  there  being  fuch  a  wife  way,  fuch  an  ex- 
cellent way  of  falvation  found  out.  It  would  have  been 
better  for  you,  if  the  way  of  falvation  had  been  an  im- 
pcrfcft' way,  aa  infufficient  way  :  Or,  if  there  had  been 
BO  way  at  all.  The  jaftice  and  wifdom  of  the  way  of 
falvation  will  be  your  condemnation.  •'  This  is  the 
condemnation  that,  light  is  come  into  the  world,  and 
men  loved  darknefs  rather  than  light".  Joh.  3.    19. 

That  will  be  your  condemnation,  that  God  concrivM 
an  infinicely  wife  way  of  falvation,  wherein  compleat 
falvation  was  procured  for  finner?,  and  you  refufed  to 
accept  of  it,  butfiill  went  on  in  your  trefpafTea. 

If  you  continue  in  the  (late  that  you  arc  now  in,  it 
would  have  been  better  for  you,  if  Chrifl  had  never  di- 
ed for  finners  :  If  God  had  left  all  mankind  to  pcriHi, 

as 


24^     The  W'tjiom  of  God  difplayd      S  E  R .  XVI. 

as  he  did  the  fallen  Angels.  Your  puni  '  menr  then 
Would  have  been  light  in  companion  of  what  it  will  be 
now. 

You  will  have  greater  fins  by  far  to  anfwer  for  ;  and 
a!l  your  fins  will  be  abundantly  the  more  agt^ravatcd. 

Ihavefincel  have  been  upon  this  fubjefl,  obfcrved  ihat 
the  work  of  redemption, is  an  occafion  of  the  elc£l's  being 
brought  to  greater  happinefs  than  man  could  have  had 
if  he  had  not  fallen.  But  this  isalfo  true  as  to  reprobates. 
It  will  be  an  occafion  of  (heir  having  greater  mi  (cry 
than  they  would  have  had,  if  there  had  been  no  redemp- 
tion. 2  Cor.  2.  15.  "  For  we  arc  unto  God,  a  fweet 
favour  of  Chrift  in  them  that  are  faved  and  in  them 
that  perifh.  To  the  one  we  are  a  favour  of  death  unto 
death  ;  and  to  the  other  we  are  a  favour  of  life  unto 
life".  If  you  perifh  atl.^ft  you  will  be  the  more  mi- 
ferable  for  the  benefits  of  the  gofpel  being  fo  glorious, 
and  that  becaufe  your  crime  in  rcjc^ling  and  defpifing 
thcin  will  be  the  more  heinous.  If  Chrilf  had  purcha- 
fed  comparatively  (mall  happinefs  for  finners  :  —  If  he 
had  purchafed  a  happinefs  that  was  imj:>erfc^,  unfaiis- 
fa^ory,  and  but  of  finite  duration  it  would  have  been 
better  for  you,  Heb.  2.  3.  "  How  fhall  we  efcape,  if 
we  neglc^  fo  great  falvation". 

Thirdly. \Vhilfl  you  continue  an  unbelievcr,thc  more 
you  hear  of  this  way  of  falvation,  your  condition 
will  become  the  more  miferable.  The  lon;i.er  you 
fit  under  the  preaching  of  the  gofpel.  the  more  doleful 
does  your  c;\^c  grow.  Y(Hir  guilt  continually  increafes. 
For  your  refulals  of  the  Cc>lls  of  the  gofpel,  and  your 
rejections  of  thi^  way  of  falvation,  arc  fb  much  the  oft- 
ner  repeated.  Every  time  you  hear  the  gofpel  preach- 
ed, you  are  guilty  of  a  renewed  rcje^iun  of  it. the  guilt 
of  which  therefore  you  will  ha<  e  1\  ing  upon  you. 

And  the  more  you  hear  of  the  (uiiablenefs  and  glo- 
rioufncfs  of  this  way,  the  greater  is  your  guilt  who  flil! 

continue 


Ser.  XVI.     /;;  the  Way  of  Salvation,  2^7 

continue  to  rcje£l  it.  Every  new  ilkiQratlon  of  the 
wifdom  of  God,  and  grace  of  God  in  redemption,  adds 
to  your  guilt, Mac.  23  37  '*  O  Jerufalem  Jenifalem — 
how  often  would  I  have  gathered  thy  children  together, 
even  as  a  hen  gathereth  her  chickens  under  her  wings^ 
but  ye  would  not  !" 

And  that  which  adds  to  the  mifcry  you  are  under, 
is,  that  as  long  as  it  continues,  it  is  a  growing  evil. 

Fourthly.  Confider  the  danger  there  is,  that  you 
will  never  have  any  lot  or  p'^rtion  in  this  matter.  You 
niuft  confider  that  there  arc  but  few  that  have.  Chriit 
has  told  us  that  ftrait  is  the  gate  and  narrow  is  the  way 
that  leadeih  unto  life,  and  few  there  be  that  fiind  ir. 
There  have  been  but  few  in  all  ages  of  the  world.  Ma- 
ny  feek  ;  and  many  hope  that  they  fhall  obtain  There 
are  but  few  that  intend  to  be  damned.  There  are  ma* 
ny  that  hope  that  they  fhall  fomc  way  or  other  find 
means  to  efcape  eternal  milery.  But  after  all,  ther« 
are  but  fQ\f^  faved.  But  few  obtain  the  benefits  of  re- 
demption. 

I  conclude  with  a 

USE  of  E  X  H  O  R  T.A  T  I  O  N  to  come  to 
Chrift,  and  accept  of  falvation  in  this  way.  You  are 
invited  to  come-  to  Clirill,  heartily  to  clofe  with 
him,  and  cruft  in  him  for  falvarion  :  And  if  you  do  ki, 
you  fhall  be  one  that  (hall  have  the  benefit  of  this  glo- 
rious contrivance.  You  fliallhave  the  benefit  of  all 
as  much  as  if  the  whole  end  had  been  contrived  for  you 
alone. 

God  has  already  contrived  and  done  every  thing  thai 
Nis  needful  to  your  falvation  ;  and  there  is  nothing  want- 
ing but  your  confcnt.  Since  God  has  taken  this  matter 
of  the  redemption  of  finners  into  his  own  hand,  he  has 
made  thorough 'work  of  it;  he  has  not  left  it  for  you 
to  fiaifh.     Sausfa(^ion  is  already  made  ,  rightcoufneis  is 

already 


248        The  W'tfdom  of  God  difployd    Ser.  XVI, 

already  wrought  out  ;  there  is  nothing  for  you  to  do. 
Death  and  hell  are  already  conquer'd.  The  redeemer 
has  already  taken  pofTcflion  of  glory,  and  keeps  it  in  his 
hands  to  beOow  on  tl.cm  that  come  to  him.  There 
were  many  difficulties  in  the  way,  but  they  are  a  1  re- 
moved.  The  fbviour.  has  already  triumphed  over  all, 
and  is  already  in  heaven  at  the  right  hund  of  God,  to 
give  eternal  life  to  liis  people. 

Salvation  is  ready  brought  to  your  door  ;  and  the  fa- 
viour  llands  and  knocks  and  cals  that  you  would  open 
to  him,  that  he  might  bring  it  in  to  you.  There  re- 
mains nothing  but  your  confent.  All  the  difficulty  now 
rciiiaining  is  with  your  own  heart.  If  you  perifh  now, 
it  mud  be  wholly  at  your  door.  Ic  muft  be  becaufc 
you  would  not  come  to  Chrifl  that  you  might  have  life  : 
And  becaufc  you  virtually  choofe death  rather  than  life, 
Prov.  8.  36.  "  He  that  (inneth  againft  me  wrongcth 
his  own  foul  :  All  tl.ey  that  hate  me  iove  death". 

All  that  is  now  required  of  you,  i^,  that  your  heart 
ftiould  clofe  with  Chritf  as  a  faviour.  Here  confidcr, 
I.  That  the  wifdom  of  God  hath  fo  contrived  that  he 
hath  foreftalled  all  our  obicffions.  If  you  make  ob- 
je^ions  againft  Chrift  and  the  way  of  falvation,  ihey 
muft  be  all  unreafonable.  You  can  t  reafonably  objed 
that  your  Gns  are  of  fuch  a  nature,  that  God's  honour 
won't  allow  of  your  pardon.  'Tis  true  God  infifts 
upon  his  own  honour.  He  is  a  God  that  will  be  ho- 
noured, and  his  majeily  fhall  be  vindicated  :  And  when 
finncrs  caft  contempt  upon  him,  his  honour  requires 
vengeance  :  But  God  has  fo  contrived  this  way,  that 
his  honour  may  be  repaired  by  the  puniflimcnt  of  (in 
without  the  finners  fuffcring,  how  great  (ocver  ihc  fin 
be.  Herein  the  wifdom  of  this  way  appears,  that 
there  is  a  (uflicicncy  for  the  greatcll  and  uioft  fecinout 
tranfgidfjrs. 

Ypi; 


Ser.  XVI.  itt  the  Way  of  Salvation.         249 

You  can't  objeft  that  God  the  father  will  not  be 
willing  to  accept  you,  for  the  mediator's  fake  ;  for  he 
hath  chofen  fuch  a  perfon  as  his  own  Ton,  a  perfon  {h 
near  and  dear  to  him  to  be  a  mediator,  to  cut  off  any 
fuch  objeflions.  So  you  may  be  fure  that  God  will 
receive  you  if  you   go  to  him  thro'  Cluift. 

You  can't  objc(5l  that  God  the  father  has  not  given 
fufficient  alTurance  of  falvation  to  behevcrs  ;  for  God 
has  not  only  promifed,  but  the  principal  tilings ;  thofe 
which  would  have  been  mo,fi:  difficult  to  believe,  arc 
already  fulfilled  ;  God  has  already  given  his  fun  to  die 
for  us.  This,  before  it  was  accompliQied,  was  a  thing 
a  great  deal  more  (Irange,  and  difficult  to  believe,  than 
that  he  fhould  give  eternal  life  to  finners  after  Chrift 
died  for  them.  That  the  fon  of  God  fhould  die,  was 
a  much  greater  thing,  than  to  give  eternal  life  upon  the 
account  of  it.  Rom.  8.  32.  "  He  that  fparcd  not  his 
own  fon,  but  delivered  him  up  for  us  all,  how  fliall  he 
not  with  him  freely  give  us  ail  things.'* 

And  then  there  is  no  room  to  doubt  but  that  if  we 
accept  of  Chrift,  God  will  give  eternal  life  ;  for  he  hath 
given  it  already  into  the  hands  of  our  faviour  for  us. 
He  hath  betrufted  him  with  the  whole  affair.  He  hath 
given  all  things  into  his  hands,  that  he  might  give  eter- 
nal life  to  as  many  as  (hould  come  to  him.  The  fa- 
ther hath  appointed  him  that  died  for  believers,  to  be 
their  judge,  to  have  the  whole  determination  of  the  mat- 
ter and  difpofal  of  the  reward,  in  his  own  hand,  x-^nd 
you  can't  doubt  but  that  Chrifl  will  be  willing  to  be- 
flow  eternal  life  on  them  tlWt  he  purchafed  it  for.  F(ir 
if  he  is  not  willing  to  beflow  it,  furely  he  never  would 
have  died  to  purchafe  it.  Who  can  think  that  Chritt 
would  be  fo  defirous  of  finners  being  faved,  as  to  un- 
dergo fo  much  for  it  ;  and  not  be  willing  to  let  them 
have  it,  when  he  bad  obtained  it  for  them. 
Confider, 

V  2.  Th(3 


250     The   Wljdom  of  Gcd  Ji/plajd     Ser.  XVI. 

2.  The  wifdom  of  God  bath  contrived  that  there 
fhould  be  in  the  pcrfon  of  the  favioiirall  manner  ofat- 
tra^^ivcs  to  draw  us  to  him.  He  has  not  chofen  a  mean 
pcrlon,  a  perfbn  of  but  indifferent  lovefinefs,  lefl  flnncrs 
Hiould  fay,  that  there  was  not  excellency  enough  in 
Chrift  to  draw  them  to  him.  He  did  not  pitch  upon 
oneof  theAngels ;  for  tho'  they  are  excellent  creatures, 
yet  their  excellency  is  but  finite,  but  he  hath  pitched 
upon  his  own  fon,  that  there  might  be  no  want  of  ex- 
cellency in  the  pcifon.  He  is  not  a  pcrfon  whofe  ex- 
cellency is  but  finite.  lie  hath  in  him  all  poffible  ex- 
cellency. He  is  poiTefs'd  of  all  the  beauty  and  glory 
of  the  God  head. 

So  that  there  can  be  no  manner  of  excellency,  nor 
degree  of  excellency  that  we  can  devife,  but  what  is  in 
the  perfon  of  the  faviour.  By  this,  it  appears,  Chrift 
Jias  excellency  enough.  For  to  fay,  that  excellency 
U'hiih  is  infin'te  is   not    enougli,   is  a  conrradi£lion. 

But  yet  fo  redundant  has  the  wifdom  of  God  been  in 
providing  attrsftives  to  us  to  come  toChrifi,it  hath  fo  or- 
dered ihar  there  ihf  uld  alfo  be  all  human  excellencies  in 
him.  If  there  be  any  thing  attra£live  in  this  confidera- 
lion,  that  Chrift  is  one  in  our  own  nature,  one  of  us ; 
this  is  true  of  Chrifl.  He  is  not  only  in  the  divine,  bux 
in  the  human  nature.  He  is  a  man  like  ourfelves  ;  and 
has  all  poOible  human  excellencies.  He  was  of  a  nioft 
excellent  Ipirit.  He  wr.s  wile  and  holy,  lie  was  of  a 
condefcending,  meek  and  lowly,  a  benign  and  benevo- 
lent difpofition. 

.  y\nd  aguin  :  The  wifdom  of  God  hath  chofen  fuch 
li  peifon.  who  fliould  be  a  perfon  of  a  great  love  to  fln- 
ncrs,  and  (hould  fhow  that  love  in  the  moit  endearing 
manner  poffible.  What  more  condefcending  love  can 
iherc  bc.thun  the  love  of  a  divine  pcrfon  to  luch  worms 
of  the  duft  !  And  what  freer  love  can  there  be  than 
\''\r  ro  enemies  !  And  what  greater  loyc  can  there  be, 

ihao 


Ser.  XVi.  /;;  the  Way  of  Salvation.  2jt 

than  dying  love  !  And  what  more  endearing  cxprefTion 
of  love,  than  dying  for  the  beloved  !  So  that  here  is 
not  only  the  excellency  of  Chrift,  but  his  love  to  man- 
kind to  draw  us. 

Again,  the  wifdom  of  GoJ  hath  fo  contrived  that 
Chriit  fhall  fuftain  that  office  that  iliould  moll  tend  to 
endear  him  to  us,  and  draw  us  to  him  :  The  olfice  of 
a  redeemer,  a  redeemer  from  eternal  raifcry,  and  the 
purchafer  of  all  happinefs. 

And  if  all  this  be  not  enough  to  draw  us,  the  vvifJom 
of  God  haih  ordered  more  ;  It  hath  provided  us  a  favi- 
our  that  fliould  offer  himfelf  to  us  in  the  molt  endear- 
ing relation.  He  offers  to  receive  us  as  friends.  To 
receive  us  to  an  union  to  himfeif,  to  become  our  fpiri- 
tual  hufband  and  portion  forever. 

And  if  all  this  is  not  enough  to  draw,  there  is  more 
yet.  The  wifdom  of  God  hath  provided  us  a  f'aviour 
that  woos  us  in  a  manner  that  has  the  greateft  tendency 
to  win  our  hearts.  His  word  is  moll  attraflive.  He 
Hands  at  our  door  and  knocks.  He  don't  meerly  com- 
mand us  to  receive  him  ;  but  he  condefcends  to  apply 
himfelf  to  us  in  a  more  endearing  manner.  He  intrcats 
and  befeeches  us  in  his  word  and  by  his  melFengcrs. 

3.  The  wifdom  of  God  hath  contrived  that  there 
fliould  be  all  manner  of  attradlives  in  the  benefits  ihac 
Chrift  offers  you.  There  arc  not  only  the  ejcccllencies 
of  the  Perfon  of  Chrift  to  draw  you  to  him,  but  the 
defirable  benefits  he  offers.  Here  is  what  is  moft  fuita- 
ble  to  the  cravings  of  the  human  nature  :  Needed  re- 
lief for  all  our  diftrelFes. Men  when  diftreffcd  and 

burden'd,  long  for  cafe  and  reft.  Here  it  is  offered  to 
us  in  Chrift.  Come  unto  me,  fays  he,  all  ye  that  labour 
and  are  heavy  laden,  and  I  will  give  yoii  reft. 

Men  when  in  fear  of  danger,  long  for  fafety.  Here 
it  is  provided  for  us  in. Chrift.  God  promifes  that  he 
will  become   the  fhield  and  buckler,  itrong   rock  and 

V  2  iiigli 


55^       "The  Wifdom  of  God  dlfpla/d   Se  R .  XVL 

high  tower  to  thofc  that  trufl    in  him. Thofe  that 

mourn  need  comfort  :  Chrift  tells  us  that  he  came  to 
comfort  thofe  that  mourn,  Ifai.   6i.   2. 

The  blind  need  to  have  their  eyes  opened.  The 
light  is  fweet  to  men  :  Chrid  offers  to  anoint  our  eyes 
with  eye  falve  that  we  may  fee  glorious  light.  He  will 
be  our  fun,  and  the  light  of  God's  countenance. 

What  is  more  dear  to  men  than  life  ?  Chrift  hath 
purchafed  for  men,  that  ihcy  fhould  live  forever,  Pfal. 
21.  4.  "  He  afked  life  of  thee,  and  thou  gaveft  it  him, 
even  length  of  days  forever  and  ever". 

How  greatly  is  a  crown  prized    and   admired  by  the 

cliildren  of  men  P  And  Chrid  offers  this, not  a  cor- 

rupiable  crown,  but  an  incorruptable  and  far  more  glo- 
rious crown  than  any  worn  by  earthly  kings.  A  crown 
cf  glory,  the  luflrc  of  which  Ihal!  never  fade  or  decay — 
an  cverlafling  kingdom. 

Men  love  pleafu/es.  Here  are  pleafurcs  forever* 
more.  What  could  there  be  more  to  draw  our  hearts 
ro  Jefus  Chrifl,  to  make  us  willing  to  accept  of  him  for 
our  faviour  ;  and  to  accept  of  his  benefits,  in  that  glo- 
rious and  wife  way  that  he  has  provided  for  us  ! 


SERMON 


The    true   Chriftian's   Life,  a   Journey 
towards  Heaven. 

S  E  R  M  O  N,     XVII. 

[  Sept.  1733.  J 

HEBREWS    xi.    13.  14. 

^nJ  confeffed  that  they   were  Strangers   and 
Tilgrims  on  the  Earth.     For   they  that  fay 
fuch  Things^  declare  plainly   that  they  Jeek 
a  Country, 

THE  apoftle  Is  here  fetting  forth  the  excellencies 
of  the  grace  of  faith,  by  the  glorious  effe^ls 
and  happy  iffue  of  it  in  the  faints  of  the  old 
teflament.  He  had  fpoken  in  the  proceeding  part  of 
the  chapter  perticularly,  of  ^^^/,£«^<:/6,  Noah, Abra- 
ham and  Sarah,  I/aac  and  Jacob,  Having  enumerated 
ihofe  inftances,  he  takes  notice  that  *'  thefe  all  died  in 
faith,  not  having  received  the  promifes,  but  having  fecn 
them  afar  off,  and  were  perfuaded  of  them  &  embraced 
them,  and  confeffed  that  they  were  ftrangcrs"  Sec. 

In  thefe  words  the  apoflle  feems  to  have  a  more 
particular  refpe£l  to  Abraham  and  Sarah,  and  their 
kindred  that  came  with  them  from  Haran,  and  from  Ur 

of 


254       "^^^  ^^^^  Chr'tjllans  Life,      SfR.XVIL 

of  the  chaldees,  by  the  15.  vcr.  where  the  apoftle  fays, 
"  And  truly  if  they  had  been  mindful  of  that  country 
from  whence  they  came  out,  they  might  have  had  op- 
portunity to  have  returned**.  It  was  they  that  upon 
God's  call  left  their  own  country. 

Two  things  may  be  obfcrved  in  the  text. 

1.  What  thefe   faints  confeded  of  themfelves,  viz. 
*'  that  they  were  (1  rangers  and  pilgrims  on  the  earth". 

Thuswc  have  a  particular  account  concerning  Abra- 
ham, *'  1  am  a  flranger  and  a  fojoumer  with  you*'."^ 
And  it  feems  to  have  been  the  general  fenfe  of  the 
patriarchs,  by  what  Jacob  fays  to  Pharaoh.  "  And 
Jacob  faid  to  Pharaoli,  the  days  of  the  years  of  my 
pilgrimage  are  an  hundred  and  thirty  years  :  Few  and 
evil  have  the  days  of  the  years  of  my  life  been,  and 
have  not  attained  to  the  days  of  the  years  of  the  life 
of  my  fathers  in  the  days  of  their  pilgrimage*'* .  § 
"  1  am  a  ftranger  and  a  fojourner  with  thee,  as  all 
my  fathers   were."  f 

2.  The  inference  that  ihe  apoflle  draws  from  hence, 
(viz.)  that  they  fought  another  country  as  their  home. 
"  For  they  (hat  fay  fuch  things,  declare  plainly  that 
they  feck  a  country."  In  confeflmg  that  they  were 
Arangers,  ihey  plainly  declared  that  this  is  not  ihcir 
country  ;  that  this  is  not  tlie  country  where  they  arc 
at  home.  And  in  confc(nng  themfelves  to  be  pilgiijns, 
they  declar'd  plainly  that  this  is  not  their  fettled  abode  ; 
but  that  tliey  have  refj:e£l  to  fome  other  country,  that 
they  feck  and  are  travelling  to  as  their  home. 

DOCTRINE. 

This   life  ought  fo  to  he  fpf.nt    by   us,   as    tJ    be 
only  a  journey  towards  heaven. 

Here 
*  Gen.  23.  4.         §  Gen.  47.  9.        f  Pj'ahn,    39.   12. 


Ser.  XVIL     a  Journey  towards  Heaven.     2^^ 

Here  I  would  obferve, 

I.  That  ive  ought  not  to  reft  in  the  world  and  it*s 
enjoyments,  but  /hould  defire  heaven, 

This  our  hearts  Jhould  he  chiefly  upon  and  engaged 
about.     We  fliould  "  feck  firft  the  kingdom  of  God. "f 
He  that  is  on  a  journey,  feeks  the  place   that  he  is 
journeying  to.     We  ought  above  all  things  to  defire  a 
heavenly  happinefs  :    To  go  to  heaven   and   there  be 
with  God  ;    and  dwell  with  Jefus  Chrift.      If  we  arc 
furrounded  with  many  outward  enjoyments,  and  things 
that  are  very  comfortable  to  us  :    If  we  are  fettled  in 
families,  and  have  thofe  good  friends  and  relations  that 
are  very  defireable  :  If  we  have  companions  whofe  fo- 
ciety  is  delightful  to  us  :  If  we  have  children  that  are 
pleafant  and  hopeful,  and  in  whom  we  fee  many  pro- 
mifing  qualifications  ;  If  we  live  by  good  neighbours  ; 
have  much  of   the   refpe6t  of  others  ;    have  a  good 
name  ;    are  generally  beloved  where  v/e  are  known  : 
And  have  comfortable   and  pleafant  accommodations : 
Yet  we    ought    not  to    take  our   reft  in  thefe  things. 
Ws  fhould  not  be  willing  to  have  thcfe  things  for  our 
portion  ,  but  fhould  feek  a  higher  happinefs  in  another 
world.     We  fhould  not  meerly  feck   fomething  elfein 
addition  to  thefe  things ;  but  fhould  be  fo  far  from  reft- 
jng  in  them,   that  we  fhould  chufe  and  defire  to  leave 
ihefe  things  for  heaven  ;  to  go  to  God  and  Chrift  there. 
We  fliculd  not  be   willing  -to  live  here  always,  if  we 
could,  in  the    fame  firength  and  vigor  of  body    and 
mind  as  when  in  youth,  or  in  the  m:dfl  of  our  days  ; 
and  always  enjoy  the  fame  pleafure,  and    dear   fricmls, 
and  other  earthly  comforts.     We  fliould  chufe  and  de- 
fire to  leave  them  nil  in  God's  due  time,  that  we  might 
<go  to  heaven,  and  there  have  the  enjoyment  of  God. 
We  ouglit  to  poOefs  tlicm,  enjoy  and  muke  ufe  of  ih!?m, 

vviih 
-   Mat,  6,   33. 


256      The  true  Chnjllans  Life,       Ser.XVII, 

with  no  other  view  or  aim,  but  readily  to  quit  ihcm, 
whenever  we  are  called  to  it,  and  to  change  them  for 
heaven.  And  when  we  are  called  a  way  from  ihcro, 
we  fhould  go  chearfully  and  willingly. 

He  that  is  going  a  journey,  is  not  wont  to  reft  in 
what  he  meets  with  that  is  comfortable  and  pleafing 
on  the  road.  If  he  p^ifTcs  along  thro'  pic  a /ant  places, 
flowery  meadows  or  fhady  groves  ;  he  don't  take  up 
his  content  in  ihcfe  things.  He  is  content  only  to  take  a 
trancient  view  of  tbefe  pleafant  objedls  as  he  goes  along. 
He  is  not  enticed  by  thcfe  fine  appearance  s  to  pur  an  end 
to  his  journey,  and  leave  off  the  thought  of  proceed  ng. 
No,  but  his  journey's  end  is  in  his  mind  ;  that  is  the 
great  thing  that  he  aims  at.  So  if  he  meets  with  com- 
fortable and  pleafant  accommodations  on  the  road,  at 
an  inn;  yet  he  don't  rell  there;  he  entertains  no  tho'ts 
of  fettling  there.  He  confiders  that  ihefe  things  are 
not  his  own,  and  that  he  is  but  a  flranger  ;  that,  that 
is  not  allotted  for  his  home.  And  when  he  has  re- 
frefiied  himfelf,  or  tarried  but  for  a  night,  he  is  for 
leaving  ihtfe  accommodations,  and  going  forward,  and 
getting  onward  towards  his  journey's  end.  And  the 
thoughcs  of  coming  to  his  journey's  end,  are  not  at  all 
grievious  to  him.  He  don't  defirc  to  be  travelling  al- 
ways and  never  come  to  his  journey's  end  :  The 
thoughts  of  that  would  be  dilcouraging  to  him.  Eut 
'irs  pleafant  to  him  to  think  that  fo  much  of  the  way  is 
gone,  that  he  is  now  nearer  home  ;  and  that  he  fhall 
prefenily  be  there  ;  and  the  toil  and  fatigue  of  his 
journey  will   be  over. 

So  fhould  we  thus  defirc  heaven  fo  much  more  than 
the  comforts  and  enjoyments  of  this  life,  thac^wc  fhould 
long  to  charge  thcfe  things  for  heaven.  We  fhould 
wait  with  carnefl  dcfire  for  the  time,  when  we  Hiall 
arrive  to  our  journey's  end.  The  apoflle  mentions  it 
as  an  encouraging,  comfortable  confideracion  to  chrifli- 

ar.s 


SER.XVII.       a  Journey  touuards  Heaven-      257 

ans,  when  they  draw  nigh  their  happlnefs.  "  Now  is 
our  falvation  nearer  than  when  we  believed." 

Our  hearts  ought  to  be  loofe  to  thefe  things,  as  it 
is  with  a  man  that  is  on  a  journey.  However  com- 
fortable enjoyments  arc.yet  we  ought  to  keep  our  hearts 
fo  loofe  from  ihem,  as  chearfuily  to  part  with  them, 
whenever  God  calls  *'  But  this  I  fay,  brethren,  the 
time  is  fhprt,  it  remaineth,  that  both  they  that  have 
wives,  be  as  tho'  they  had  none  ;  and  they  that  ween, 
as  tho'  they  wept  not ;  and  they  that  rejoIce,as  tho'  they 
rejoiced  not  ;  and  they  that  buy,  as  iho'  they  poiJefTed 
not  ;  and  they  that  ufe  this  world,  as  not  abuling  it  : 
for  the  fafhion  of  this  world  pafTeth  away".  | 

We  ought  to  look  upon  thefe  things,  as  only  lent 
to  us  for  a  little  while,  to  ferve  a  prcfent  cum  ;  but 
we  fhould  fet  our  hearts  on  heaven  as  our  inheritance 
forever. 

H.  Jf^e  ought  to  feek  heaven,  by   travelling  in  the 
way  that  leads  thither. 

The  way  that  leads  to  heaven,  is  a  way  of  holincfs. 
We  fhould  chufe  and  defire  to  travel  thither  in  this  v^ay 
and  in  no  other.  We  fliouid  part  with  all  th.ofe  (Iiis, 
thofe  carnal  appetites  that  are  as  weights,  that  will  tend 
to  hinder  us  in  our  travelling  towards  heaven  —  '*  Let 
us  Isy  a(ide  every  weight,  and  the  fin  which  doth  foea* 
fily  befet  us,  and  let  us  run  with  patience  the  race  fee 
before  us"-  ^  However  pleafant  any  pratlicc  or  the 
gratification  of  any  appetite  may  be,  we  mud  lay  it  ?- 
(ide,  caft  it  away  ;  if  it  be  any  hindrance,and  llumbling- 
block  in  the  way  to  heaven. 

We  fliould  travel  on  in  a  way  of  obedience  to  all 
God's  commands,  even  the  difficult  as  well  as  the  cnfy 
commands.     Wc  fliould    travel  on   in  a  away  of  fclf- 

X  denial  ; 

t  11  Jy^^or,  7.   20.  ;;o.         *  Heb.    J2,   jr. 


258       The  true  Chriflians   Life,      Ser.XVII. 

denial;  denying  all  our  finfiil  inclinations  &  interefts. 
The  way  to  licavcn  is  afcending  ;  we  mufl  be  content 
to  travel  up  hill,  tho'  it  be  hard  and  tirefome,  iho'  it 
be  contrary  to  the  natural  tendency  and  bias  of  our  flcfh, 
that  tends  downward  to  the  earth.  W't  fhould  foJKiW 
Chrifl  in  the  path  that  he  has  gone.  Tlie  way  that  he 
travelled  in,  was  the  right  way  10  heaven.  We  fhc^uld 
lake  up  our  crols  and  follow  him.  We  fhou  d  travel 
along  in  the  fame  way  of  mecknefs  and  iowlinefs  of 
heart  ;  in  the  fame  way  of  obcdier.ce  and  charity,  and 
diligence  to  do  good  ;  and  patience  under  afflictions. 
The  way  to  heaven  is  an  heavenly  life  ;  we  muft  be 
travelling  towards  heaven  in  a  way  of  imitr.tion  of  thofe 
that  are  in  heaven.  In  imitation  of  the  faints  and  an- 
gels there,  in  their  holy  imployments,  in  their  w,,y  of 
fpending  their  time  in  loving,  adoring,  ferving,  &  prni- 
fing  GoJ  and  the  Lamb.  This  is  the  path  that  we 
ought  to  prefer  before  all  others,  if  we  could  have  any 
other  that  we  might  chufe.  If  we  could  go  to  heaven 
in  a  way  of  carnal  living,  in  the  way  of  the  enjoyment 
and  gratification  of  our  lufls,  we  fhould  rather  prefer  a 
way  of  holinefs  and  conformity  to  the  fpiritual  (cif-de- 
nying  rules  of  the  gofpcl. 

jll.   JFe  Jljowd  travel  on  in  t/jis  way  in  a  laborious 
manner. 

The  going  of  long  journeys  is  nitendcd  wiiii  toil  and 
fatigue  ;  efpeciallyif  the  journey  be  ihro' a  wilderncfs. 
Pcrfbns  in  fuch  a  cafe  expecfb  no  other  than  to  ftfflcr  bard- 
Ihips  and  wearincfs,  in  travelling  over  mountains  and 
ih'o'  bad  places. 

So  ue  fhould  travel  in  this  way  of  holinefs,  in  a  la- 
borious manner,  improving  our  time  and  firtngth.  to 
fliriTiOunt  the  difliculiics  and  obllacles  that  are  in  the 
•.vav.     The  land  that  we  have  to   travoi  thro,  is  a  wi,!- 


Ser.  XVII.      a  Journey  tovjards  Heaven,      259 

dernefs  ;  .there  are  many  mountains,  rocks,  an  J  rough 
plsftes  that  we  mud  go  over  in  ihe  way  ;  and  ihcre  is  a 
nccelTuy  that  wc  fhoulJ  lay  out  our  flrength. 

IV.   Our  whole  lives  ought  to  be  /pent  in  travelUrg 
this  road, 

J.   TF'e  ought  to  begin  early.     This    fliould   be  the 
firll  concern,  and  bufinefs  chat  perfons  engage  in,  when 
they  come  to  be  capable  of  acting  in  the  world  in  doing 
any  bufinefs.      When   they   firft  fee  out   in   the  world, 
they  fliou  d  fet  out  on  this  journey. 
And, 
2.  Ji^^e  ought  to  travel  on  in  this  way  with  ojjtduity. 
It  ought  to  be  the  work   of  every  day,  to  tiavtl  c>\\  to- 
wards heaven.     We   fhould    often   be  thinking  of  our 
journc-y's  end  ;  and  not  only  thinking  of  it,  but  ir  fliould 
be  our    daily   work  to  travel    on  in  the  way  that  leads 
to  h. 

As  he  that  is  on  a  jounevt  is  often  ihirking  o^  rlic 
place  that  he  is  going  to  ^nd  'tis  his  cr-re  2nd  bufinefs 
every  day  to  get  along  ;  raJmproVe  his  time,  ro  get  co- 
wards his  journey's  end.  I^c  fpt^nds  thcd-^y  in  it  ;  Ms 
the  work  of  the  day,  vvhilfl  the  fun  ferves  him.  And 
when  he  has  refted  in  the  niglit,  he  gets  up  in  the 
mormng-,  and  fctscut  agai  1  en  his  journey  ;  and  fo  fr'  m 
day  10  day,  'till  he  has  got  i«)  his  journey's  end.  Thus 
fliould  heaven  be  continually  in  our  thought  ;  and  the 
immediate  entrance  or  piiflligc  to  ir,  viz  death.  fhouM 
be  prcfcnt  with  iis.  And  it  fhould  be  a  thing  that  wc 
familiarize  to  ourtelve* ;  and  fo  it  fliould  be  our  work 
every  day,  to  be  preparing  for  death,  and  iravcHing 
'heaven-ward. 

3.  If^e  ought  to  f er fever e  in  this  way  as  long  as  ue 
Hit'  ;  tvfjhulci  hold  out  in  it  t'J  th^  end, 

X   :  ''Let 


!26o       The  true  Chrijlians  Lije,      Sir.  XVII. 

**  Let  us  run  wiih  patience  the  race  that  is  fet  before 
lis'*,  f  Tho'  the  road  be  difficult,  and  it  be  a  toUfome 
thing  to  travel  it.  we  muft  ho  d  out  with  patience,  and 
be  content  to  endure  the  hardfhips  of  it.  If  the  jour- 
ney be  iong,  yet  we  muft  not  (lop  fliort  ;  we  (hould 
not  give  out  in  difcouragemcnt,  but  hold  on  'till  we  arc 
arrived  to  the  place  we  ftek.  We  ought  not  to  be  dif- 
couraged  with  the  length  and  difficulties  of  the  way;  as 
the  children  of  Ifrael  were,  and  be  for  turning  back  a- 
gain.  All  our  thought  and  dcfign  fliould  be  to  gee  a- 
long.  "We  fhould  be  engaged  and  refolved  to  prefs  for- 
ward 'till  we  arrive. 

V.  T^e  ought  to  he  continually  growiu^  in  holinefs  ; 
and  in  that  refpe6l  coming  nearer  and  nearer  to 
heaven. 

He  that  is  travelling  towards  a  place,  comes  nearer 
and  nearer  to  it  continua  ly.  So  we  fhould  be  cndea* 
vouring  to  come  nearer  to  heaven,  in  being  more  hea- 
venly J  becoming  more  and  more  like  the  inhabitants 
of  heaven,  and  more  and  more  as  we  fha!l  be  when  we 
have  arrived  there,  if  ever  that  be. 

We  fliould  endeavour  continually  to  be  more  and 
more  as  we  hope  tQ.be  in  heaven,  in  refpeft  of  holinefs 
and  conformity  to  God.  And  with  refpe£l  to  light  ard 
knowledge,  we  Hiouy  labour  to  be  [;rowin(^  coniinualiy 
in  the  knowle«lgC'of  God  and  Chrilt,  and  clear  views  of 
the  glory  of  God,  the  beauty  of  Chrilt,  and  ti  e  excellen- 
cy of  c'iiv  ine  things,  as  we  come  nearer  and  nearer  to  the 
beatific  vifion. 

\Vc  fliould  labour  to  be  continually  growing  in  di- 
vine love  ;  that  this  may  be  an  incrcaling  flame  in  our 
hearts,  'till  our  hearts  afccnd  wholly  in  ihi>  tUme.  We 
ihould  be  growing  in  obedience  and  an  1-kcavenly  convcr- 

faiion  ; 
t  H«b:  12.  J. 


Sir.  XVIL       tf  Journey  towards  Heaven.     261 

iacton  ;  that  we  may  do  the  will  of  God  on  earth  as  ihc 
angels  do  in  heaven. 

We  ought  to  be  continually  growing  in  comfort  and 
fpiriiual  joy  ;  in  (cnfibte  communion  with  God  and  ]c- 
lus  Chrith  Our  path  fhould  be  as  "  the  fiiining  light, 
that  fhincs  more  and  more  to  the  pcrfeft  day**.* 

Wc  ought  to  be  hungering  a»d  ihirfting  after  rightc- 
oufnefs  ;  after  an  incrcafe  in  rightcoufnefs.  **  As  new- 
born babes  defire  the  fincere  milk  of  the  word,  that  yc 
may  grow  thereby ''.  §  And  wc  ihould  make  the  per* 
feftion  of  heaven  our  mark.  We  fhould  reft  in  nothing 
fhort  of  this  ;  but  be  prcding  towards  this  mark;  and 
labouring  continua  ly  to  be  coming  nearer  and  nearcrto 

it. '•  This  one  thing  1  do,   forgetting  thofe  things 

which  ajre  behind,  and  reaching  forth  unto  thofe  things 
that  are  before,  I  prefs  toward  the  mark,  for  the  prize  of 
ihe  high  calling  of^  God  in  Chrift  Jef  us",  f 

,   VI.  ^11  other   concerns  of  life  ought  to  be  entirely 
fubordmate  to  this. 

:  As  when  a  man  is  on  a  journey,  all  the  fteps  that  he 
takes  are  in  order  ro  further  him  in  his  journey  ;  and 
fubordinated  to  that  aim  of  getting  to  his  journey's  end. 
And  if  he  carries  money  or  provifion  with  him,  'tis  to 
fupply  him  in  his  journey.  So  weought  wholly  tofub- 
ordinare  all  our  other  bufinefs,  and  all  our  temporal  en* 
joyments  to  this  affair  of  travelling  to  heaven.  Jour- 
neying  toward  heaven  ought  to  be  our  only  work  and 
bufinefs/o  that  all  that  wc  have  &  do.fliould  be  in  order 
10  that.  When  we  have  worldly  enjoyments,  wc  fhould 
be  ready  to  part  with  them,  whenever  they  are  in  the 
^ay  of  our  going  toward  heaven.  Wc  fhould  f«ill  all 
this  world  for  heaven.  When  once  any  thing  we  have, 
becomes  a  clog  and  hindrance  to  us,  in  the  way  heaven- 
ward, 

*  Pfov.  4.  1%.      h  I  Pet.  2.  2.      t  Phil:  3.  13,  14 


262       The  true  Chnpians  Life,        ScR.  XVII. 

warJ,  \vc  fhouldqui:  it  iminctllatcly.  When  wc  ufcour 
world  y  enjoy merus  ai^d  pcfllffions,  it  fhouki  be  wiih 
fuch  a  view  and  in  fuch  a  manner,  as  to  further  us  in 
our  way  heaven-ward.  Thus  wcfliould  eat  and  ilrink 
and  cloath  ourlclvcs.  And  thus  fhould  we  improve  the 
converfaiion  and  enjoyment  of  fVicruls. 

And  whatever  bufineis  we  are  (etfing  about  ;  what- 
ever defign  we  are  engaging  in,  we  fhouid  enquire  wiih 
our(elves,  whether  this  bufinefs  or  undertaking  will  for- 
ward us  in  our  way  to  heaven  ?  And  if  not,  we  iliould 
quit  our  dciign. 

V/e  ought  to  make  ufe  of  worldly  enjoyments,  and 
purfue  worldly  bufjnefsin  Inch  a  ilcgree  and  manner  as 
fhall  have  ihc  belt  tendency  to  forward  our  journey 
heaven- ward,  and  no  othcrwile. 

I  fhall  ofler  fome  rcafons  of  the  do6lrinc. 

I.  This  world  is  net  our  abiding  place. 

Our  continuance  in  this  world  is  but  very  fhort.  Man's 
^ys  on  the  earth,  are  as  a  (hadow.  It  was  never  de- 
figned  by  God  this  world  fhould  be  our  home  We 
were  not  born  into  this  world  lor  that  end.  Neither 
did  God  give  us  thcfe  lemporal  ihinps.  that  wcare  ac- 
commodaifd  wiih,  for  that  tn(S,  If  God  has  given  us 
cood  criatcs  ;  if  we  are  fert  ed  in  fan^.ilies,  and  God  has 
given  us  children,  or  other  frieiui<  that  aie  vfry  plealanc 
to  us  ;  'tis  with  no  fuch  view  or  defign,  that  we  lliou  d 
be  furniflied  and  provided  for  here,  as  for  a  feit^cd  a- 
bode  J  biH  wirh  a  dcfign  that  we  fhould  ule  them  for 
tlie  [.rcfcnt,  and  then  leave  them  again  in  a  very  little 
tin  e. 

If  v/e  are  callrd  fo  any  fccular  bufinefs  ;  or  if  we  arc 
charged  with  the  care  of  a  family  ;  with  the  inflruf^ion 
and  education  <jf  children,  we  are  called  to  thefe  things 
with  a   defign  that  we  Ihall  be  called  from  ihcm  ?gnin, 

and 


Ser.  XVil.      a  Journey  towards  Heavfn.      263 

and  nor  to  be  our  everlafling  employincnt.  So  that  if 
we  improve  our  lives  to  any  oiher  purpofe,  than  osa 
journey  toward  heaven,  nil  our  labour  will  be  loll.  If 
we  (pfnd  our  lives  in  the  purfuit  of  a  tt-mporal  happi- 
nefs  :  If  we  fee  our  hearts  on  riches,  and  ft ek  happincfs 
in  rhem  :  If  we  feek  to  be  happy  in  fenflMl  p'calures  : 
If  we  fpend  our  lives  in  feeking  ihe  credit  uikI  clleeni 
of  men  ;  the  goodwill  and  refpe*^  of  others  :  if  we 
lei  our  hearts  on  our  children,  and  look  to  be  happy  in 
the  enjoyment  of  them,  in  feeing  thcin  well  brought  up, 
and  well  fettled,  &c. All  ihefe  ih  ngs  will  be  of  lit- 
tle fignificancy  to  us.  Death  will  binvy  up  all  our  hopes 
and  expeflations,  and  will  put  an  end  to  our  enjoyment 
of  thefe  things.  "  The  places  that  have  known  us, 
will  know  us  no  more"  :  And  the  eye  that  has  fccn  us» 
fliall  fee  us  no  m.ore.  We  mui^  be  taken  away  forever 
from  all  thefe  things  :  And  it  is  uncertain  when  ;  ic 
may  be  foon  after  we  have  received  them,  and  arc  puc 
into  the  pofTelTion  of  them.  It  may  be  in  the  midll  of 
nur  days,  and  from  the  niid(\  of  our  enjoyments.  And 
then  where  will  be  alt  our  worldly  employments  and  en- 
joyments, when  we  arc  laid  in  the  filent  grnve  !  '•  So 
man  iieth  down  and  rifeth  not  again,  till  the  heavens  be 
no  more" ."^ 

II.   TT)e  future  world  was  defigned  to  be  our  fettled 
and  everlaJJJng  abodt. 

Here  ic  was  intended  that  we  fhould  be  fixed  ;  and 
here  alone  is  a  lulling  habitation,  and  a  lading  inheri- 
tance and  enjoys  ents  to  be  had.  We  are  defigned  tor 
this  future  world.  We  are  to  be  in  two  (iafes,  the  one 
in  this  world,  wivrh  is  an  imperfc^l  Hare  ;  flv/  othir  in 
the  world  tc  cii^ie.  The  pref  nt  ihte  is  Hurc  and 
tranficory  \  lu.  oar  ilato  ia  the  other  world,  is  cverlall- 

ijig. 

*  Job   14.   iz. 


264       The  true  Chrijlians  Life,       Ser.  XVII. 

jng,  AVhcn  we  go  into  anoiher  world,  there  wc  mud 
be  to  all  eternity.  And  as  wc  arc  there  at  firfl,  fo  wc 
inuft  be  without  change. 

Our  flate  in  the  future  world  therefore  being  eter* 
ral,  is  of  fb  exceedingly  greater  importance  than  our 
Hate  in  this  world,  that  it  is  worthy  that  our  Oate  here, 
and  ail  our  concerns  in  this  worlll  fliou!d  be  wholly 
fubordiiiated  to  it. 

III.  Heaven  is  that  place  al^e  ivkere  cur  highe/f 
end,  and  highefl  good  //  to  be  obtained, 

God  hath  made  us  for  himfelf,  "  Of  God,  and  thro* 
God,  and  to  God  are  all  things*'.  Therefore  then  do 
we  attain  to  our  higheft  end,  when  wc  are  brought  to 
God  :  But  that  i:>  by  being  brought  to  heaven  ;  for  that 
is  God  s  throne  ;  that  is  the  place  of  his  fpedal  prefenc^, 
and  of  his  refidence.  There  is  but  a  very  imperfe£^ 
\inion  v^iih  God  to  be  had  in  this  world  ,  a  very  impcr- 
feft  knowledge  of  God  in  the  midft  of  abundance  of 
darknefs ;  a  very  imperfect  conformity  to  God,  mingled 
with  abundance  of  enmity  an-i  eftrangement.  Hcrewc 
can  fervc  and  glorify  God,  but  in  an  exceeding  imper- 
fc^  manner  ;  our  fervice  being  mingltd  with  much  (in 
and  difhonour  to  God. 

But  when  we  get  to  heaven,  (if  ever  that  be)  there 
we  ftall  be  brought  to  a  per^£^  union  wiih  God.  There 
we  fhall  have  the  clear  views  of  God.  Wc  fliall  fee 
Face  to  face,  and  know  as  we  are  known.  There  wc 
fhall  be  fully  conformed  to  God,  without  any  remainder 
of  fin.  We  fhall  be  1  ke  him,  for  wc  fhall  lee  him  as  he 
is.  There  wc  fhall  ferve  God  perfcftly.  We  (hall 
glorify  him  in  an  exalted  manner,  and  to  the  inmoii  of 
the  powers  and  capacity  of  our  nature.  Then  wc  fhall 
perfc^ly  give  up  ourlelvcs  to  God.  Then  will  our 
hearts  be  pure  and  holy  olfcrings  to  God  j  ofTer'd  all  in 
n  flame  of  divine  Jove.  In 


Ser.  XVII.     a  Journey  towards  Heaven.     265 

In   heaven  alone  is   the   attainment  of  our  highcft 

good,     God  is  the  higheft  good  of  the  rcafonablc  crca- 

.ture.     The    enjoyment  of  him  is  our    proper  h:\ppi- 

nefs  ;  and  is  the    only  happinefs  with  which  our  fouls 

can  be  fatisfied. 

To  go  to  heaven,,  fully  ;o  enjoy  God,  is  infinitely 
better  than  the  mofl  pleafant  accommodations  here. 
Better  than  fathers  and  mothers,  husbands,  wives  or 
children,  or  the  company  of  any,  or  all  eanhly  friends 
Thefe  are  but  fliadows.j  but  the  enjoyment  of  God  i^ 
the  fubftance.  Thefe  are  but  fcattered  beams ;  buc 
God  is  the  fun.  Thefe  are  but  flreams  ;  but  God 
is  the  fountain.  Thefe  are  but  drops  ;  but  God  is  the 
ocean. 

Therefore  it  becomes  us  to  fpend  this  life  only  as  a 
journey  towards  haaven,  as  it  becomes  us  to  make  the 
feeking  our  higheft:  end,  and  proper  good  the  wholo 
Work  of  our  lives  :  And  we  fhould  fubordinate  all  o* 
ther  concerns  of  life  to  it.  Why  ftiould  v/e  labour 
for  any  thing  elfe  ;  or  fet  our  hearts  on  any  thing  elfe 
but*  ohat  which  is  our  proper  end,  and  truc' happi- 
nefs ?   ' 

IV.  Our  prefent  ftate^  and  all  that  belongs  to  it,  /V 
defignd  by  htm  tha^  made  all  things^  ts  be 
wholly  in  order  to  another  world. 

This  world  was  made  for  a  place  of  prcpTation  for  ann* 
ther  world.  Man's  mortal  life  was  given  him  only  here, 
that  he  might  here  be  prepared  for  his  fixed-  ftctc. 
Xnd  all  that  God  ha<^  here  given  us,  is  given  to  this 
^irpofe.  Tfic  fun  fliincs  upon  us  ;  the  rain  falls  up- 
on us  J  thlr  earth  yields  her  incrcafc  to  u?  :  C  ivil  and 
.       .:     ,  i^..        Y  rccfcfianicjj 


266    The  true  Chrijlians  Life,  6'c.   Ser.XVIL 

ccclcfiaftical  affairs  ;  family  affairs,  and  all  our  pcrfo- 
nal  concerns  are  defigned  and  ordered  in  a  fubordi nati- 
on to  a  future  world,  by  the  maker  and  difpofer  of 
all  things.  They  ought  therefore  to  be  fubordina- 
icd  to  this  by  us. 


"> 


1   E  R  M  O  N 


SERMON,     XVIII. 

HEBREWS    xi.   13,  14. 

^nd  confeffed  that  they    were  Strangers   and 
Tilgrims  on  the  Earth,      For   they  that  fay 
fuch  Things^  declare  plainly   that   they  feek 
a  Country. 

DOCTRINE. 

This  life  ought  to  be /pent  by  us,  fo  as  to  be  only  a 
jurney  towards  heaven. 

Tj  Aving  fiiewn  how  this  is  to  be  done,  and  given 
I.  J,  the  reafons  of  it,  in  the  preceeding  difcourlc,  I 
now  proceed  to  the 

APPLICATION. 

I.  In  a  ufe  of  inflru6fion, 

I.  This  dodrine  may  teach  us  moderation  in  our 
mourning  for  the  hfs  of  fuch  dear  friends,  who  v/hik 
they  lived,  improved  their  lives  to  right  purpofes. 

If  they  lived  a  holy  life,  then  ihelr  lives  were  a  jour- 
ney towards  heaven.  And  why  fhould  we  be  immo- 
derate in  mourning,  when  they  are  got  to  their  journey's 

end  - 

■    y  7 


2  68     "The  true  Chrijlians  Life,       Ser.  XVIII. 

end  ?  Death  to  them,  tho'  it  appears  to  us  with  a 
frightful  afpeft,  is  a  great  blcfTing.  Their  end  is  hap- 
py, and  better  than  their  beginning,  '*  The  dty  of 
their  death,  is  better  to  theni  than  the  day  of  their 
birth".*  While  they  lived  they  defired  heaven,  and 
chofe  it  above  this  world,  or  any  of  the  enjoyments  of 
h.  They  earneftly  fought  and  longed  for  heaven  ;  and 
why  fhould  we  grieve  that  they  have  obtained  ir. 

Now  they  have  got  to  heaven,  they  have  got  home. 
Th^y  never  were  at  home  before.  They  have  got  to 
their  father's  houfe.  They  find  more  comfort  a  thou- 
fand  timqs,  now  they  are  got  home,  than  they  did  in 
their  journey.  AVhile  they  were  on  their  journey, they 
underwent  much  labour  and  toil.  It  was  a  wildcrnefs 
that  they  pafTed  through  :  A  difficult  road.  There 
were  abundance  of  difficulties  in  the  way  ;  mountains 
and  rough  places.  It  was  ^  laborious,  fatigueing  thing 
to  travel  the  road.  They  were  forced  to  lay  out  them  • 
felves  to  get  along  ;  and  had  many  wearifome  days  and 
nights  ;  but  now  they  have  got  through  ;  they  have 
got  to  the  place  they  fought  ;  they  are  got  home  ;  got 
to  their  everlafling  reft.  They  need  to  travel  no  more  ; 
nor  labour  any  more  ;  nor  endure  any  more  toil  and 
difficulty  ;  but  enjoy  perfcft  reft  and  peace  ;  and  will 
enjoy  them  forever.  "  And  1  hoard  a  voice  from  hea- 
ven, fayint^  unto  mc,  writCj  bielTed  are  the  dead  which 
die  in  the  Lord,  Jiom  henccforih  :  Yea,  faiih  the  fpirit, 
that  they  may  reft  from  their  labours  ;  and  their  works 
do  follow  them",  f  They  don't  mourn  that  they  arc 
rot  home,  but  grcntly  rejoice.  They  look  back  upon 
the  difficulties,  and  iorrows.and  dangers  of  iil'e, rejoicing 
that  they  have  got  through  them  all. 

We  are  ready  to  look  upon  death  as  tho'  it  was  a  ca- 
lamity to  thefrn  :  We  are  ready  to  mourn  over  theni 
with  tears  of  pity  ;  to  think  that  thofe  that  were  fo  dear 

to 


Slii.XVIII.      a  Journey  toivards  Heaveti-       260. 

to  us,  jQiould  be  in  the  dark  rotting  grave  ;  iliat  ihey 
fhould  there  turn  to  corrui^jtion  and  worms  :  that  they 
Ihould  be  taken  away  from  their  dear  chiltlrcn,  and  o- 
ther  pleafant  enjoyments  j  and  that  they  never  ihould 
have  any  part  more  in  any  thing  under  the  fun.  Our 
bowels  are  ready  to  yearn  over  them,  and  we  arc  ready 
to  look  upon  it, as  tho'  lome  forrowful  thing  had  befallen 
them  ;  and  as  tho'  they  were  ift  a^/fui  Circumftances. 
But  this  is  owing  to  our  infirmity  that  we  arc  ready  thus 
to  look  upon  ir.  They  are  in  ahappy  coiidition.  They 
are  inconceivabb  blefled.  They  don't  mourn,  but  re- 
joice with  exceeding  joy.  Their  mouths  arc  filled  with 
joyful  fongs  :  They  drink  at  rivers  of  pleafure.  They 
find  no  mixture  of  grief  at  all,  that  they  have  changed 
their  earthly  houfes  and  enjoyment;,  and  ihcir  earthly 
friends,  and  the  company  of  mortal  mankind,  for  hea- 
ven.    They  think  of  it  without  any  degree  of  regret. 

This  is  an  evil  world,  In  compirifbn  of  that  they  arc 
now  in.  Their  life  here,  if  attended  vvich  the  belt  cir- 
cumffances^  that  any  earthly  life  ever  was;  was  at- 
tended with  abundance  that  was  adverfe  and  affliiftive  ; 
but  now  there  is  an  end  to  all  adverlity.  '*  They  Ihall 
hunger  no  more,  nor  thirlt  any  more  ;  neither  fhall  the 
fun  light  on  them,  nor  any  heat.  For  the  lamb  which 
is  in  the  midd  of  the  throne,  fhall  feed  them,  and  fhall 
lead  them  unto  living  fountains  of  waters  ;  And  God 
fliall  wipe  away  all  tears  from  their  eyci". * 

^Tis  true  we  fhail  fee  them  no  more  while  h':rc  in 
this  world,  yet  we  ought  not  immoderately  to  mourn 
fjr  that  ;  tho'  it  ufcd  to  be  pleafant  to  us  to  fee  .them  ; 
and  tho'  their  cotnpany  was  fweet.  For  we  .ihv)uld  con- 
(ider  ourfelves  as  but  on  a  journey  too  ;  we  ihould  be 
travelling  towards  the  f.imo  place,  that  they  ;»rr»  gone 
to  ;  and  why  fhould  we  break  our  hearts  .v:m  that, 
that  they  are  got  there  before  us  \  , when  we  arj  loilow- 

i,ng 
*  Rev.  7.    16,   17, 


270       ^he  true  Chrifiians  Life,     Ser.  XVIII. 

ing  after  them  as  fad  as  wc  can  ;  and  hope,  as  foon  as 
ever  we  gel  co  our  journey's  end, to  be  with  them  again  ; 
Co  be  wiih  them  in  better  circumitanccs  than  ever  wc 
were  with  ihcm  while  here  f*  A  degree  of  mourning 
for  near  relations  when  departed,isnot  inconfiftant  with 
chriftianity,  but  very  agrcable  to  it  :  For  as  long  as  we 
arc  ficfh  and  blood,  no  other  can  be  expelled,  than  that 
we  fhall  have  aniinaUpropenfities  and  affccftions.  But 
we  have  not  jull  rcafon  to  be  overborn  and  funk  in  (pi- 
nt. When  the  death  of  near  friends  is  attended  with 
thefe  circumflances,  wc  (hould  be  glad  they  are  got  to 
heaven,  our  mourning  fhould  be  mingled  with  joy, 
**  But  1  would  not  have  you  to  be  ignorant,  brethren, 
concerning  them  that  are  aileep,  that  ye  forrow  not,  e- 
ven  as  others  that  have  no  hope** :  "^  (  i.  c.  )  that  they 
fhould  not  (orrow  as  the  heathen,  that  had  no  know- 
ledge of  a  future  happinefs,  nor  any  certain  hope 
of  any  thing  for  themfelves  or  their  friends,  after 
ihcy  were  dead.  This  appears  by  the  following  verfe ; 
"For  if  wc  believed  that  Jefus  died  and  rofe  again,  e- 
ven  fo  theiTi  alfo  which  ilecp  in  Jefus,  will  God  bring 
with  him". 

2.  ////  he  fo,  that  our  lives  ought  to  be  only  ajour- 
ficy  tozvards  heaven  ;  how  ill  do  they  improve  their 
lives,  that  fpend  them  in  travelling  towards  hell  f 

Some  men  fprnd  their  whole  lives  from  their  infancy 
to  their  dying  day,  in  going  dovvn  the  broad  way  to  dc- 
ftru(^ion.  They  don't  only  draw  nearer  to  hell  in  length 
of  lime,  but  ihty  every  day  grow  more  ripe  for  dc' 
Uru^^ion  \  ihcy  are  more  alTiaulaicd  to  the  inhabitants 
of  the  infernal  woi  id.  While  others  prefs  forward  in 
the  flrait  and  ncrrow  way  to  life,  ;ind  Inboribnlly  travel 
up  the  hill  toward  i^ion,    againlf    the   inclinations    and 

tendency 
t  Thcf.  4.   13. 


Ser.  XVIII.     a  Journey  towards  HeMven.     271 

tendency  of  the  flefh  ;  thefe  run  with  a  fwift  career 
down  towards  the  valley  of  eternal  death  ;  towards  the 
lake  of  fire  ;  towards  the  bottomlefs  pit.  This  is  the 
employment  of  every  day,  with  ail  wicked  men  ;  the 
whole  day  is  (pent  in  it.  As  foon  as  ever  they  awake 
in  the  morning,  they  fet  out  anew  towards  hell,  and 
fpend  every  waking  moment  in  it.  They  begin  in 
early  days,  before  they  begin  to  fpeak.  "  The  wicked 
ar2  eftranged  from  the  womb,  they  go  aHray  aj  foon 
as  they  are  born,  fpeaking  lies".*  They  hold  on  in 
it  with  perfeverance.  Many  of  them  that  live  to  be 
old,  are  never  weary  in  it  ,  if  they  live  to  be  an  hun- 
dred years  old,  they  will  not  give  out  travelling  in  the 
way  to  hell,  'till  they  arrive  there.  And  all  the  con- 
cerns of  life  are  fubordinated  to  this  employment. 
A  wicked  man  is  a  fervant  of  fin  ;  his  powers  and  facul- 
ties are  all  employed  in  the  fervice  of  fin,  and  infitmg 
for  hell.  And  all  his  pofTeflions  arc  fo  ufed  by  him.  as 
to  be  fubfervient  to  the  fame  purpofe.  Some  men 
fpend  their  time  in  treafuring  up  wrath  again/l  the  day 
of  wrath.  Thus  do  all  unclean  perfons,  that  live  in 
lafcivious  praftices    in    fccret.     Thus  do  all  malicious 

perfons Thus  do  all  prophane  perfons,  that  neglcft 

duties  of  religion.  Thus  do  all  u nju ft:  perfons  ;  and 
thofe  that  are  fraudulent  and  oppreflive  in  their  dealings. 
Thus  do  all  backbiters  and  revilers.  Thus  do  all  co- 
vetous perfons,  that  fet  their  hearts  chiefly  on  the  rich- 
es of  this  world.  Thus  do  tavern-haunters,  and  fre- 
quenters  of  evil  company  ;  and  many  other  kinds  of 
perfons  that  might  be  mentioned.  Thus  ^o  far  the 
greater  part  of  men  ;  the  bulk  of  mankind  are  hafting 
onward  in  the  broad  way  to  deftru£\i(m.  The  way,  as 
broad  as  it  is,  is,  as  it  were,  filled  up  with  the  mulritude 
that  are  going  with  one  accord  this  way.  And  they 
are  every  d^^y  g^ing  into  lieJl  out  of  this  broad  way  by 

ihouiaDds> 
*  Pfal.  48-  4. 


272      The  true  Cbriflians  Life,        Ser.XVIII. 

thoulands.  Multitudes  are  continually  flowing  down  in- 
to the  great  Jake  of  fire  and  brimllone,  out  of  this  broad 
way,  as  Tonic  miglny  river  conftantly  difembogues  ics 
waters  into  ihc  ocean. 

g.  Jfenre  ivhfti  prrfom  are  converted,  they  do  but 
begin  their  n/ork,  and  Jet  out  in  the  zi^ay  /hey  have  to- 

go* 

They  never  'till  ihcn  do  any  thing  at  that  work 
which  their  wiiolc  lives  ought  to  be  ipent  in,;  which 
we  have  now  flievvn  to  be  travelling  towards  heaven. 
Per  Ions  before  convcrdon,  never  take  a  flep  that  way. 
Then  docs  a  man  firlt  fet  out  on  this  journey,  when  he 
is  broudit  home  to  Chrift  ;  and  he  is  but  jufl  fet  ouL 
in  it.  So  far  is  he  from  having  done  his  woik,  that  he 
then  only  begins  to  fet  his  face  towards  heaven.  His 
journry  is  not  finilhcd  ;  he  is  then  only  f.rft  brought  to 
be  willing  to  go  if,  and  begins  to  look  that  .ay  ;  fothac 
his  care  and  labour  in  hischriflian  woik  and  bufinefs,  is 
then  but  begun,  which  he  mufl  fpend  the  remaining  part 
of  his  life  in. 

1  hofe  perfons  do  ill,  who  when  ihcy  are  cohvertcd, 
and  have  obtained  a  hcpe  of  their  being  in  a  good  con- 
dition, don't  drive  as  cmneflly  as  il'ey  did  before,  while 
ihcy  were  under  awakenings.  They  ought  henceforward, 
as  long  as  t!  ey  live,  to  be  as  earnefl  and  laborious  as 
ever  •,  as  waichful  and  careful  as  ever  ;  yea,  ihcy  fliould 
incrcale  more  and  more.  It  is  nojufl  i.bjeiflionor  excufc 
from  this. that  now  ihey  have  not  ihc  fame  toflrivc  for 
as  before  ;  before  ihcy  lirove  ihai  they  nrght  be  conver- 
cd  ;  but  that  ihey  have, obtained.  Is  there  nothing  ellc 
ihat  perfons  have  as  much  reafon  to  flrivc,  and  lay  out 
their  llrci  ;.Mh  for,  as  ilcirtwn  fafciy  P  Should  we  not 
be  as  willing  to  be  diligent  that  we  may  Icrve  &:  glo- 
lify  God,  as  that  we  curfclvcs  may  be  happy  ?  And  if 

\vc 


Ser. XVIII.     a  Journey  towards  Heaven,     273 

we  have  obtained  grace,  yet  there  is  not  all  obtained 
that  may  be.  *Tis  but  a  very  little  grace  that  we  have 
obtained  ;  we  ought  10  ftrive  that  we  may  obtain  more. 
We  ought  tp  ftrive  as  much  that  we  may  obtain  the  o- 
ther  degrees  that  are  before,  as  we  did  to  obtain  that 
fmall  degree  that  is  behind.  The  apoftle  tells  us,  that 
he  forgot  what  was  behind,  and  reached  forth  towards 
what  was  before.* 

Yea  thofe  that  are  converted,  have  now  a  farther 
reafon  to  ftrive  for  grace  than  tliey  had  before  ;  for 
now  they  have  tafted,  and  feen  fomethingof  the  fweet- 
nefs  and  excellency  of  it.  A  man  that  has  once  tafted 
the  bleflings  of  Canaan,  has  more  reafon  to  prefs  for- 
ward towards  it,  than  he  had  before.  And  then,  they 
that  are  converted,  fhould  flrive  that  they  may  make 
their  calling  and  eleftion  fure.  All  thofe  that  are  con- 
verted, are  not  fure  of  it  ;  and  thofe  that  are  furc  of  it, 
don't  know  that  they  fhall  be  always  io  ;  and  fliil  feek- 
ing  &  (ervingGod  with  the  utmod  diligence,  is  the  way 
to  have  afTurance,  and  to  have  it  maintained. 

11.  Ufe  may  be  of  exhortation  ;  fo  to  fpend  the  pre» 
fent  life  that  it  may  only  be  a  journey  towards 
heaven. 

Labour  to  be  converted  and  fanftified,  and  to  obtain 
fuch  a  difpofition  of  mind  that  you  may  chufc  heaven 
for  your  inheritance  and  home  ;  and  may  earneftly  long 
for  it,  and  be  willing  and  deGrou  to  change  this  world, 
and  all  the  enjoyments  of  it  for  heaven.  Labour  to  have 
your  heart  taken  up  fo  much  about  heaven  ;  and  hea- 
venly enjoyments,  as  that  you  may  rejoice  at  any 
time  when  God  calls  you  to  have  your  bcft  earihly 
friends,  and  thofe  things  that  are  moll  comfprra- 
blc  to  you  here,  to  go  to  heaven,  there  to  cj>joy  God 
andChrift.  Z  ^c 

*  Phil.  3.  13. 


274      T'/^^  ''*«^  Chriftian's  Life,       Ser.XVIII. 

Be  perfwadcd  to  travel  in  the  way  that  leads  to  hca- 
Tcn  ;  viz.  in  a  way  of  holinefs,  fclf-denial,  mortificati- 
on, in  a  way  of  obedience  to  all  the  commands  of  God, 
in  a  way  of  following  Chrift's  example,  in  a  way  of  a 
heavenly  life,  or  imitation  of  the  faints  and  angels  that 
live  in  heivcn.  Be  content  to  travel  on  in  this  way,  in 
a  laborious  manner,  to  endure  all  the  fatigues  of  if. 
Begin  to  travel  it  without  delay,  Jf  you  have  noc  alrea- 
dy begun  it ;  and  travel  in  it  with  afliduiiy.  Let  it  be 
your  daily  work,  from  morning  to  night,  and  hold  out 
in  it  to  the  end- ;  let  there  be  nothing  that  (hall  ftop  or 
difcourage  you,  or  turn  you  afide  from  this  road.  La- 
bour to  be  growing  in  holinefs,  to  be  coming  nearer  and 
nearer  to  heaven,  in  that  you  are  more  and  more  as 
you  fliall  be  when  you  get  there  ;  (if  ever  that  be). 
And  let  all  other  concerns  be  fubordinated  to  this  great 
concern  of  getting  forwards  towards  heaven.  Confider 
the  reafons  that  have  been  mentioned  why  you  fhould 
thus  fpend  your  life.  Confider  that  the  world  is  not 
your  abiding  place,  and  was  never  fo  intended  by  God. 
Confider  how  Iktle  a  while  you  are  to  be  here,  and  how 
little  worth  your  while  it  is  to  fpend  your  life  to  any 
other  purpofe.  Confider  that  the  future  world  is  to  be 
your  everlafting  abode  ;  and  that  the  enjoyments  and 
concerns  of  this  world,  have  their  being  only  and  en- 
tirely in  order  to  another  world.  And  confider  furibcr 
for  motive. 

I .  How  worthy  is  heaven  that  yeur  life  Jhould  be 
tvhoUy  Jfent  as  a  journey  towards  it, 

.  ^< 

To  what  better  purpofe  can  you  fpend  your  life, 
whether  you  rcfpcft  your  duty  or  your  intereft  ?  What 
better  end  can  you  propofc  to  your  journey,  ihan  to  ob- 
tain heaven  ?  Here  you  are  placed  in  this  world  ;  In 
ibis  wildcrncfs,  and  have  your  choice  given  you,  that 

you 


Ser.  XVJIL      a  Journey  towards  Heaven.     275 

you  may  travel  which  way  you  pleafe.  And  there  is 
oneway  that  leads  to  heaven.  Now  can  you  dirc(ft  your 
courfe  better  than  this  way  ?  What  can  you  chufc  better 
for  your  journey's  end  ?  All  men  have  fome  aim  or 
other  in  living.  Some  mainly  feek  wor  dly  things  ;  they 
fpend  their  days  in  the  purfuit  of  thefe  things.  But  is 
not  heaven,  where  is  fuUnefs  of  joy  forever  and  ever, 
much  more  worthy  to  be  fought  by  you  ?  How  can 
you  better  employ  your  ftrength,  and  ufe  your  means, 
and  fpend  your  days,  than  in  travelling  the  road  that 
leads  to  the  everlafting  enjoyment  of  God  ;  to  his  glo- 
rious prefence,  to  the  city  of  the  new  Jerufalcm  ;  to  ihc 
heavenly  mount  Zion  ;  where  ail  your  dcfircs  will  be 
filled,  and  no  danger  of  ever  loofing  your  happinefs  ? 

No  man  is  at  home  in  this  world,  whether  he  chufe 
heaven  or  no  ;  yet  here  he  is  but  a  tranfcient  perlon. 
Where  can  you  chufe  your  home  better  than  in  hea- 
ven f*  The  reft  and  glory  of  heaven  is  fo  great,  that 
*tis  worthy  we  fhould  defire  it  above  riches  ;  above  our 
father's  houfes,  or  our  own  ;  above  hufband  or  wife,  or 
children,  or  all  earthly  friends.  It  is  worthy  that  we 
fhould  fubordinatc  thefe  things  to  it,  and  that  we  Ihould 
be  ready  chearfully  to  part  with  them  for  heavcn,when- 
ever  God  calls. 

2.  This  is  the  way  to  have  death  comfortable  to  us. 

If  we  fpen.l  our  lives  fo  as  to  be  only  a  journeying 
towards  heaven,  this  will  be  tlie  way  toluvc  death, that 
is  the  end  of  the  journey,  and  entrance  into  heaven  noc 
terrible,  but  comfortable. 

This  is  the  way  to  be  free  from  boJage,  through  the 
fear  of  death,  and  to  have  the  profpc^t  and  forethought 
of  death  comfortable.  Djcs  the  traveller  think  of  his 
journey's  end  with  fear  and  terror,  efpocially  when  he 
i:;as  been   many    days  travelling,  and  it  be    a   long  and 

Z  a  lircfomc 


276       The  true  Cbrijlians  Life,     Sex.  XVIII. 

tirefomc  journey  ?      Is  it  terrible  to  him   to  think  that 
he  has  ahnoft  get  to  his  journey's  end  ?      Arc  not  men 
rather  wont  to  rejoice  at  it  ?  Were  the  children  of  Ifracl 
forry  after  forty  years  travel  in  ^\\t  wllderncfs,  when 
they  had  almoft  got  to  Canaan  ?     This  is  the  way  to 
have  death  not  terrible  when  it  comes.     'Tis  the  nzy 
to  be  able  to  part  with  the  world  without  grief.      Does 
it  grieve  the  traveller  when  he  has  got    home,    to   quit 
his  flaff  and  load  of  provifions  that  he  had  to  fuftain  him 
by  the  way  P 

3.  No  more  of  your. life  will  be  pleafant  to  think  of 
zuhen  you  come  to  die,  than  has  been  /pent  after  this 
manner. 

All  of  your  pad  life  that  has  been  fpenr  as  a  jour- 
ney towards  heaven, will  be  comfortable  to  think  of  on  a 
death  bed,  and  no  more.  If  you  have  fpent  none  of 
your  life  this  way  your  whole  life  will  be  terrible  loyou 
to  think  o^,  unlefs  you  die  under  fome  great  dclufion. 
You  will  fee  then,  how  that  all  of  your  life  that  has 
been  fpent  otherwife,  is  loll.  You  will  then  ice  the 
vanity  of  other  aims,  that  .you  may  have  propos'd  10 
yourfelf  The  thought  of  what  you  here  poflcfTcdand 
<snjoyed  in  the  world,  will  not  be  pleafant  to  you  ;  un- 
jcls  you  can  think  withal  dial  you  h;<ve  fuboidinatcd 
I  hem  to  this  pur  pole. 

4.  Confider  that  thofe  that  are  rvillin^  thus  tofpend 
their  lives  as  a  journey  towards  heaven,  may  haie 
heaveju 

Heaven,  o<;  high  as  it  is,  an(!  glorious  as  it  is,  is  at- 
tainable for  lucl)  poor  worthier  crcarurcs  as  we  are. 
We,  even  Tuch  worms,  may  attain  to  have  for 
gur  home,  ih-^i  ;^lorigus  region  that  is  ihc  habitation  cf 

tiic 


Ser.  XVI I  L      a  "Journey  towards  Heaven     ijy 

the  glorious  angels  ;  yea,  the  dwelling  place  of  the  glo- 
rious Son  of  God  ;  and  where  is  ihe  glorious  prefencc 
of  the  great  Jehovah.  And  we  may  have  ii  freely  ; 
there  is  no  high  price  that  is  demanded  of  us  for  this 
priviledge.  We  may  have  it  without  money  and  with- 
out price;  if  we  are  but  willing  to  fee  out  and  go  on 
towards  it  ;  are  but  willing  to  travel  the  r^ad  that  leads 
to  it,  and  bend  our  courfe  that  way  as  long  as  we  live; 
we  may  and  Ihall  have  heaven  for  our  eternal  reding 
place. 

5.  Let  it  he  confider'^d  that  if  our  lives  be  not  a 
journey  towvrds  heaven,  they  will  be  a  journey  to 
helL 

We  can't  continue  here  always,  but  we  muft  gofome 
where  elfe.  All  mankind  after  they  have  been  in  this 
world  a  little  while,  they  go  out  of  it,  and  there  is  but 
two  places  that  they  go  to  ;  the  two  great  rccepticles  of 
all  that  depart  out  of  this  world  ;  the  one  is  heaven  ; 
whether  a  few,  a  fmall  number  in  comparifon,  travel  : 
The  way  that  leads  hither,  is  but  thinly  occupied  with 
travellers.  And  the  other  is  hell, whether  the  bulk  of 
mankind  do  throng.  And  one  or  the  other  of  ihefe 
muft  be  our  journey's  end  -,  ihe  illue  oi  our  cour(e  in 
this  world. 

I  ihall  conclude  by  giving  fome  dire<^Ions. 

r .  Labour  to  get  a  fenfe  of  the  vanity  of  this  -world ; 
or  the  vanity  of  ii  on  account  of  the  liitle  fatish^tioa 
that  is  to  be  cnjoyM  here  ;  nnd  on  account  of  its  fliort 
continuance,  and  unfcrviieablenefs  when  wc  moll  liaiRi 
in  need  of  help,  viz.  on  a  death  bed. 

All'mcn  that  live  any  conlidcrable  time  in  the  ./■'.  -i, 
fee  abundance  that  might  convince  them  of  the  vunliy 
of  the  world,  if  they  would  but  confiJcr. 

•  Be 


278     The  true  Chrijiians  Life,       Ser.  XVlII, 

Beperiwaded  to  exercife  confidcration,  when  you  fee 
and  hear  from  time  ro  lime  of  the  death  of  others.  La- 
bour to  turn  your  thoughts  this  way.  See  if  you 
can't  fee  the  vanity  of  the  world  in  fuch  a  Glafs. 
If  you  were  fenfible  how  vain  a  thing  this  world  is, 
you  would  fee  that  it  is  not  worthy  that  your  hfe  (hould 
be  fjx^nt  to  the  purpofcs  thereof;  and  all  is  loft  tha< 
is  n;)t  fomc  way  aimed  at  heaven. 

2.  Labour  to  be  much  acquainted  with  heaven. 

If  you  arc  not  acquainted  with  it,  you  will  not  be 
likely  to  fpend  your  life  as  a  journey  thither.  You  will 
not  be  fenfible  of  the  worth  of  it  ;  nor  will  you  long 
for  it.  Unlefs  you  are  much  converfanc  in  your 
mind  with  a  better  good,  it  will  be  exceediug  difficult 
to  you  to  have  your  hearts  loofe  from  thefe  things,  and 
to  Uie  them  only  in  fubordination  to  fomething  clfe.and 
to  be  ready  to  part  with  them  for  the  fake  of  that  bet- 
ter good. 

Labour  therefore  to  obtain  a  realizing  fenfe  of  a  hea- 
venly world, to  get  a  firm  belief  of"  the  reality  of  it, and 
to  be  very  much  converfant  with  it  in  your  thoughts. 

3.  Seek  heaven  only  by  ye/us  Chrifl, 

Chrift  tells  us  that  he  is  the  way,  and  the  truth,  and 
the  lifc.^  H^  tells  us  that  he  is  the  door  of  the  Oieep. 
•*I  am  the  doT)r,  by  me  if  any  man  enter  in,  he  fhall  be 
faved  ;  and  go  in  and  out  and  find  padure".  t  If  we 
therefore  would  improve  our  lives  as  a  journey  towards' 
heaven,  we  muft  (cck  it  by  him,  and  not  by  our  own 
rightcoufners  ;  as  expc.fting  to  obtain  only  for  h!>  fuke, 
looking  to  him,  having  our  depcndance  on  him  mly  for 
i\\t  purchafe  of  heaven,  and  procuring  it  for  tii  bv  1  i^ 

!..v  rii 

*  Joh.    14.   6.  +  Joh.    10.   9. 


^K.XVlIL      a  Journey  low  at  ^a      ».       279 

/^Hierit.     And  exped  ftrength  to  walk  in  a  way  of  holi- 
2fs,  the  way  that  leads  to  heaven,  only  from  him. 

4.  Let   chriflians   help  one  another    in  going  this 
V^journey. 

There  are  many  ways  that  chriflians  might  greatly 

help  and  forward  one  another  in  their  way  to  heaven  by 

religious  conference,  and  other  wife.  And  perfons  great- 

\    ly  need  help  in  this  way,  which  is,  as  1  have  obferv'J, 

a  difficult  way. 

Let  chriflians  be  exhorted  to  go  this  journey  as  it 
were,  in  company,  converfing  together  while  their  jour- 
ney (hall  end,  and  afTifling  one  another.  Company  is 
^ery  defireable  in  a  journey,  but  in  none  ^o  much  as  in 
this. 

Let  chriflians  go  unired,  and  not  fall  out  by  the  wav 
which  would  be  the  way  to  hinder  one  another  ;  b 
\  _uf  »eall  means  they  can  to  help  one  another  up  the  hi'L 
This  is  the  way  to  be  more  fuccefsful  in  travelling, 
anc  to  have  the  more  joyful   meeting  at  their  father's 
hafe  in  glory. 


FINIS. 


Y 


-«: 


278     The  true  Chrijliat 


VIIL 


to  be  V 


h 


^-'fr^ 


m 


m^x.. 


-v^' 


^ 


..fr^^*"  : 


^^. 


